{"id":3576,"date":"2020-04-07T20:47:01","date_gmt":"2020-04-07T17:47:01","guid":{"rendered":"https:\/\/testupdate.manastirealipnita.ro\/wp50\/?p=3576"},"modified":"2024-11-07T16:10:46","modified_gmt":"2024-11-07T14:10:46","slug":"monah-si-monahism-in-lumea-celui-de-al-treilea-mileniu","status":"publish","type":"post","link":"https:\/\/testupdate.manastirealipnita.ro\/wp50\/despre-manastire\/viata-monahala\/monah-si-monahism-in-lumea-celui-de-al-treilea-mileniu\/","title":{"rendered":"Monah si monahism in lumea celui de-al treilea mileniu"},"content":{"rendered":"

 Lumea celui de-al treilea mileniu, dominat\u0103 de dorin\u0163a arz\u0103toare de a cunoa\u015fte tot, \u00eencearc\u0103 s\u0103 p\u0103trund\u0103 prin intermediul ra\u0163iunii \u00eentr-un domeniu \u00een care aceasta \u015fi-a dovedit dintotdeauna limitele. Monahismul nu poate fi \u00een\u0163eles deplin prin simpla ra\u0163iune, iar dac\u0103 omul nu se opre\u015fte cuvios \u00een fa\u0163a tainei, risc\u0103 s\u0103 ajung\u0103 s\u0103 acuze ceea ce, de fapt, nu cunoa\u015fte dec\u00e2t par\u0163ial. Poate acesta este unul din motivele pentru care lumea contemporan\u0103 prive\u015fte deseori cu scepticism monahismul sau \u00eel interpreteaz\u0103 \u00een func\u0163ie de propriile mentalit\u0103\u0163i, ajung\u00e2nd la \u00een\u0163elegerea gre\u015fit\u0103 a acestui mod de a sluji lui Dumnezeu. <\/p>

   \u00cencerc\u00e2nd s\u0103 l\u0103murim c\u00e2teva din controversele iscate pe aceast\u0103 \ntem\u0103, ne oprim mai \u00eent\u00e2i asupra \u00eentreb\u0103rii care se ridic\u0103 cel mai des \u015fi\n care pune sub semnul \u00eendoielii chiar taina care st\u0103 la \u00eenceputurile \nc\u0103ii monahale. \u00centrebarea \u201eDe ce intr\u0103 cineva \u00een monahism?\u201d este absolut\n normal\u0103 c\u0103ci oricine este tentat s\u0103 priveasc\u0103 cu mirare faptul c\u0103 ni\u015fte\n oameni destoinici, s\u0103n\u0103tosi \u015fi cul\u0163i renun\u0163\u0103 de bun\u0103voie la p\u0103rin\u0163i, la\n prieteni, la cinste, la succes, la confort \u015fi la tot ceea ce le poate \noferi via\u0163a lumeasc\u0103, pentru a veni la singur\u0103tate, la osteneli, la \nrobie de bun\u0103voie, la anonimat, la o via\u0163\u0103 de renun\u0163\u0103ri continue, iar \naceasta poate chiar atunci c\u00e2nd \u00eenc\u0103 str\u0103bat perioada adolescen\u0163ei \nvis\u0103toare \u015fi nelini\u015ftite.\n<\/p>

   Oamenii \u00eencearc\u0103 s\u0103-\u015fi explice aceast\u0103 renun\u0163are printr-o \nserie de r\u0103spunsuri \u2013 aparent ra\u0163ionale \u2013 dar care nu au nimic \u00een comun \ncu realitatea. Astfel, unii consider\u0103 c\u0103 o astfel de persoan\u0103 dezerteaz\u0103\n \u00een urma unui \u015foc care a pus cap\u0103t \u00eencrederii \u00een sine sau din cauza unei\n neputin\u0163e. Al\u0163ii \u00eel consider\u0103 pe t\u00e2n\u0103rul monah ca un fugar de la \nresponsabilit\u0103\u0163ile vie\u0163ii sau de la datoriile care i s-ar fi p\u0103rut a fi \nprea \u00eempov\u0103r\u0103toare. Dar cei care g\u00e2ndesc astfel ignor\u0103 faptul c\u0103 monahii\n nu se duc \u00een m\u0103n\u0103stire la o via\u0163\u0103 lini\u015ftit\u0103 \u015fi lipsit\u0103 de osteneli, ci,\n dimpotriv\u0103, prin p\u0103r\u0103sirea lumii intr\u0103 \u00een prima linie a r\u0103zboiului \nduhovnicesc. Oare acest curaj ar putea fi privit ca \u201edezertare\u201d?! Sau \nputerea de a renun\u0163a la tot pentru un ideal se poate numi \u201efug\u0103\u201d?! \u00cen \nnici un caz! \u015fi atunci, care este totusi motivul care i-a putut \ndetermina pe ace\u015fti oameni s\u0103 intre \u00een monahism?\n<\/p>

   Dac\u0103 i s-ar pune aceast\u0103 \u00eentrebare, oricare dintre c\u0103lug\u0103ri ar\n r\u0103spunde simplu: \u201eChemarea monahal\u0103\u201d, c\u0103ci ei sunt con\u015ftien\u0163i c\u0103 au \nfost chema\u0163i de Dumnezeu la acest fel de vie\u0163uire \u015fi c\u0103, \u00een mod absolut \nnormal \u015fi far\u0103 nici un merit personal, au r\u0103spuns acestei chemari. \nMinunea plec\u0103rii la m\u0103n\u0103stire o poate face numai o interven\u0163ie \ndumnezeiasc\u0103 \u2013 aceast\u0103 chemare ad\u00e2nc\u0103, tainic\u0103 \u015fi st\u0103ruitoare, venit\u0103 de\n dincolo de marginile firii, care le d\u0103 puterea de a p\u0103r\u0103si totul \u015fi de \na-\u015fi lua crucea grea a unei vie\u0163i pline de osteneli.\n<\/p>

   Cine n-a \u00eencercat acest sentiment care \u00eempinge pe cineva spre \nmonahism nu poate s\u0103-l \u00een\u0163eleag\u0103 deplin, deoarece chemarea monahal\u0103 nu \npoate fi definit\u0103 prin cuvinte. Este ca acele no\u0163iuni cum sunt \u201eiubire\u201d \n\u015fi \u201edor\u201d care nu pot fi \u00een\u0163elese dec\u00e2t tr\u0103indu-le, dar care sunt mai \nintense \u015fi mai reale dec\u00e2t oricare altele. Chemarea monahal\u0103 le cuprinde\n \u00een sine pe am\u00e2ndou\u0103 \u015fi \u00eenc\u0103 mult mai mult. Contopind \u00een sine dulcea\u0163a \niubirii \u015fi suferin\u0163a dorului, aceast\u0103 chemare revars\u0103 asupra omului un \nocean de iubire sub care inima se tope\u015fte, un dor dumnezeiesc care arde \nsufletul \u015fi-l duce pe aripile \u00eengerilor spre izvorul rece \u015fi cristalin \nal m\u0103n\u0103stirii, singurul care poate potoli setea sufletului \u00eendr\u0103gostit \nde Hristos.\n<\/p>

   Chemarea monahal\u0103 este asemenea acelui \u201eVino dup\u0103 Mine\u201d \nadresat de M\u00e2ntuitorul Apostolilor, f\u0103r\u0103 promisiuni, f\u0103r\u0103 cuvinte \ninutile, f\u0103r\u0103 \u00eencerc\u0103ri persuasive, c\u0103ci inima simte dulcea\u0163a \u015fi renun\u0163\u0103\n la toate pentru o robie de bun\u0103voie: robia iubirii. Chemarea monahal\u0103 \neste o tain\u0103 cu neputin\u0163\u0103 de \u00een\u0163eles pentru mintea omeneasc\u0103, \ndes\u0103v\u00e2r\u015fit\u0103 \u00eempletire \u00eentre acel \u201eNu voi M-a\u0163i ales pe Mine, ci Eu pe \nvoi\u201d (In. 15, 16<\/a>)\n \u015fi libertatea omului, iubire serafimic\u0103 pogor\u00e2t\u0103 \u00een inima de lut, \nputere de a transcende dincolo de timp \u00eentr-o ve\u015fnicie liturgic\u0103, \nchemare la slujire total\u0103, des\u0103v\u00e2r\u015fit\u0103, necondi\u0163ionat\u0103, revela\u0163ie a \nsacrului spre \u00eendumnezeirea profanului, t\u00e2njire dupa Prea Dulcele Mire \nCeresc, contopire divino-umana \u00een mrejele dragostei…\n<\/p>

   Aceasta este chemarea monahal\u0103 \u2013 tain\u0103 \u015fi minune \u00een acela\u015fi \ntimp \u2013 a c\u0103rei realitate oamenii timpului nostru, oric\u00e2t de ra\u0163ionali\u015fti\n ar fi, trebuie s-o accepte, fiindc\u0103 este m\u0103rturisit\u0103 de fiecare monah \n\u00een parte \u015fi este singura care poate explica puterea de care dau dovad\u0103 \nace\u015fti oameni care p\u0103r\u0103sesc lumea pentru a se d\u0103rui total \u015fi pentru \n\u00eentreaga via\u0163\u0103 slujirii lui Dumnezeu.\n<\/p>

   Un alt aspect care na\u015fte nedumeriri este ne\u00een\u0163elegerea \nfaptului c\u0103 dezlipirea de lume este absolut necesar\u0103 pentru via\u0163a \nmonahal\u0103, c\u0103ci f\u0103r\u0103 aceasta nu este posibil\u0103 o reg\u0103sire, o cre\u015ftere \nl\u0103untric\u0103 proprie, mai mult, o zidire a omului \u00een har. \u00cen lume, oric\u00e2t \ns-ar str\u0103dui cineva s\u0103 se men\u0163in\u0103 la \u00een\u0103l\u0163imea unei vie\u0163i duhovnice\u015fti, \nnu poate reu\u015fi aceasta, din cauza amestecului obligatoriu cu cele \npam\u00e2nte\u015fti. \u015ei cel legat de grijile \u015fi preocup\u0103rile vie\u0163ii ca \u015fi cu un \nlan\u0163 poate s\u0103 umble, dar cu greutate. Via\u0163a practic\u0103 a monahilor, \u00eens\u0103, \ndeparte de lume \u015fi \u00eentr-un mediu teocratic, p\u0103trunde p\u00e2n\u0103 \u00een cutele cele\n mai fine ale sufletului \u015fi le formeaz\u0103 o psihologie corespunz\u0103toare.\n<\/p>

   Monahul trebuie s\u0103 fie un vultur al spiritului; iubirea lui \nserafimic\u0103 fa\u0163\u0103 de Dumnezeu trebuie s\u0103 ard\u0103 ca o flac\u0103r\u0103 \u00een pieptul lui \nziua \u015fi noaptea. Dezlipirea de lume se face mai \u00eent\u00e2i pentru ca s\u0103-L \npoat\u0103 iubi astfel pe Dumnezeu \u015fi apoi, prin iubirea lui Dumnezeu, s\u0103-l \niubeasc\u0103 \u015fi pe aproapele ca pe sine \u00eensu\u015fi.\n<\/p>

   Este adev\u0103rat c\u0103 iubirea de Dumnezeu se concretizeaz\u0103 \u00een \nputerea de a ne rev\u0103rsa iubirea peste aproapele nostru, dar iubirea pur\u0103\n nu \u00eencepe de la noi; noi nu \u015ftim s\u0103-l iubim pe aproapele. Chiar dac\u0103 de\n multe ori sim\u0163im \u00een noi fiorii unei iubiri curate fa\u0163\u0103 de oameni \u015fi, \u00een\n general, fa\u0163\u0103 de tot ce ne \u00eenconjoar\u0103, realizarea \u00een chip practic a \nacestei sim\u0163iri ne arat\u0103 c\u0103 nu \u015ftim s\u0103 iubim. Iubirea noastr\u0103 este \nlegat\u0103 de p\u0103m\u00e2nt, de interese care au la baz\u0103 de multe ori un aspect \nutilitarist \u015fi de aici provin raporturile noastre subiective cu lumea. \nPrin iubirea de Dumnezeu se poate \u00eens\u0103 realiza un duh de iubire \nobiectiv\u0103 a lumii \u00eenconjur\u0103toare, iubire care \u015ftie s\u0103 priveasc\u0103 natura \n\u015fi pe aproapele \u00een chip duhovnicesc. Numai dep\u0103rt\u00e2ndu-te de lume te po\u0163i\n apropia de Dumnezeu \u015fi El te \u00eenva\u0163\u0103 ce \u00eenseamn\u0103 a iubi, acea iubire de \nesen\u0163\u0103 divin\u0103, singura care este etern\u0103.\n<\/p>

   Un alt aspect al vie\u0163ii monahale care a dat na\u015ftere la multe \ncontroverse este faptul c\u0103 \u00eentr-o lume \u00een care se pune accent mai mult \nca niciodata pe libertatea individului, monahismul continu\u0103 sa se \ncentreze \u00een jurul ascult\u0103rii ca virtute principal\u0103. Cu toate c\u0103 \u00een ochii\n g\u00e2ndirii profane pare un paradox, supunerea \u015fi libertatea sunt \nconciliabile \u015fi, chiar mai mult, interdependente, dar numai \u00eentr-un plan\n superior.\n<\/p>

   Vocile care acuz\u0103 monahismul c\u0103 distruge unul dintre \ndrepturile fundamentale ale persoanei umane \u2013 libertatea \u2013 nu \u00een\u0163eleg c\u0103\n de fapt ascultarea distruge falsa libertate \u015fi-i d\u0103ruie\u015fte omului \nlibertatea deplin\u0103, c\u0103ci aceast\u0103 t\u0103iere a voii nu duce la desfiin\u0163area \nomului ca persoan\u0103, ci dimpotriv\u0103, la \u00eentruparea lui \u00eentr-o \npersonalitate \u00eengereasc\u0103. Atunci c\u00e2nd ascultarea este resim\u0163it\u0103 ca o \nnecesitate, ea d\u0103ruie\u015fte libertate, c\u0103ci supunerea nu e robie, ci e \neliberare. Ce altceva este senin\u0103tatea care se cite\u015fte pe fa\u0163a oric\u0103rui \nmonah dac\u0103 nu libertate \u015fi pace sufleteasc\u0103, cele dou\u0103 lucruri dup\u0103 care\n t\u00e2nje\u015fte \u015fi alearg\u0103 omul contemporan, dar pe care nu le poate ob\u0163ine \nat\u00e2ta timp c\u00e2t neag\u0103 valoarea ascult\u0103rii ca virtute.\n<\/p>

   Binecuv\u00e2ntata ascultare ascunde \u00een sine o m\u0103re\u0163ie de negr\u0103it, \nea \u00eenvrednicindu-l pe umilul \u015fi simplul ucenic s\u0103 devin\u0103 s\u0103la\u015f al \nSfintei Treimi. Ceea ce-l \u00eempiedic\u0103 pe om s\u0103 fie unit cu Dumnezeu este \npropria sa voin\u0163\u0103 \u015fi \u00eencrederea \u00een sine \u00eensu\u015fi. Ascultarea \u00eenl\u0103tur\u0103 \naceste obstacole fiindc\u0103 presupune o d\u0103ruire \u00een \u00eentregime, iar Dumnezeu \nnu poate r\u0103m\u00e2ne insensibil fa\u0163\u0103 de supunere \u015fi umilin\u0163\u0103. De aceea, \nSfin\u0163ii P\u0103rin\u0163i consider\u0103 \u00een unanimitate c\u0103 ascultarea este cea mai \nscurt\u0103 cale spre unirea cu Dumnezeu \u015fi spre nep\u0103timire.\n<\/p>

   Iat\u0103 c\u00e2t de mult pierde lumea contemporan\u0103 care alearg\u0103 dup\u0103 o\n c\u00e2t mai mare libertate \u015fi neag\u0103 virtutea ascult\u0103rii, care este, de \nfapt, adev\u0103rata libertate: libertatea de a te supune \u00een mod firesc lui \nDumnezeu.\n<\/p>

   Exist\u0103 de asemenea unele voci, destul de numeroase mai ales \u00een\n contemporaneitate, care m\u0103rginesc \u00eentreg monahismul la limitele \nsufocante ale datoriilor elementare ale iubirii sociale de aproapele \u015fi \nrepro\u015feaz\u0103 monahismului de ast\u0103zi neimplicarea social\u0103 \u00eentr-o manier\u0103 \nmajor\u0103, baz\u00e2ndu-se pe unele cazuri de ajutor social oferit de monahii \ndin vechime. Pentru a r\u0103spunde acestor acuza\u0163ii trebuie subliniat \u00een \nprimul r\u00e2nd faptul c\u0103 \u00een vremurile respective nu exista o protec\u0163ie \nsocial\u0103 statal\u0103 \u015fi grija Bisericii pentru s\u0103raci era abia schi\u0163at\u0103. \nAst\u0103zi \u00eens\u0103 flac\u0103ra dragostei s-a \u00eentins peste tot, nu numai la cei \ncredincio\u015fi, ci chiar \u015fi la cei necredincio\u015fi, care to\u0163i \u00eempreun\u0103 \nconstituie ceea ce Cuviosul Paisie Aghioritul nume\u015fte \u201ePronia Social\u0103\u201d.\n<\/p>

   Inima monahului tinde spre o \u00eembr\u0103\u0163i\u015fare iubitoare a \nsemenului, dore\u015fte s\u0103-l m\u00e2ng\u00e2ie \u015fi s\u0103-l ajute, dup\u0103 pilda lui Hristos, \ndar \u00een via\u0163a monahal\u0103 cea mai bun\u0103 expresie a acestei iubiri este \nrug\u0103ciunea, prin care el caut\u0103 s\u0103 cuprind\u0103 \u00eentreaga crea\u0163ie \u00een iubire \u015fi\n \u00een mijlocire. Rug\u0103ciunea ne\u00eencetat\u0103 este voca\u0163ia proprie \u015fi \ncaracteristic\u0103 monahului, precum \u015fi felul s\u0103u de a sluji \u00eentreaga \nsocietate. Rup\u00e2nd la \u00eenceput rela\u0163ia cu lumea, el o reg\u0103se\u015fte prin \nHristos, dar de-acum \u00eenainte \u00een cu totul alt mod, afl\u00e2ndu-se unit cu ea \nprintr-o leg\u0103tur\u0103 de iubire. Folosind obiceiul de a judeca \u00eensemn\u0103tatea \nunei profesii dup\u0103 valoarea roadelor pe care aceasta le produce, se \npoate spune c\u0103 monahii aduc unele din cele mai mari foloase sociale \nfiindc\u0103 prin rug\u0103ciunile lor fac s\u0103 se reverse mila lui Dumnezeu peste \nlume.\nRugaciunea pentru lumea \u00eentreag\u0103, pentru \u201eAdamul total\u201d, abate \u00eens\u0103 \u00een \nmulte cazuri monahul de la o anume slujire a oamenilor. S-ar putea na\u015fte\n \u00eentrebarea dac\u0103 o astfel de ab\u0163inere de la o slujire precis\u0103 nu este \nrefuzul unui ajutor concret \u00een numele unui lucru abstract. R\u0103spunsul nu \npoate fi dec\u00e2t negativ, fiindc\u0103 \u201eAdamul total\u201d nu este ceva abstract, ci\n plenitudinea cea mai concret\u0103 a existen\u0163ei umane, iar credin\u0163a \nmonahului \u00een Dumnezeu preface iubirea lui \u00een rug\u0103ciune, \u00eentruc\u00e2t, \u00een \nvirtutea calit\u0103\u0163ii lui de monah, nu poate s\u0103 fac\u0103 altfel.\n<\/p>

   Dac\u0103 rug\u0103ciunea pentru lume este principala fapt\u0103 bun\u0103 a \nmonahului, ea nu exclude \u00eens\u0103 ajutorul concret oferit aproapelui aflat \n\u00een nevoie c\u0103ci, a\u015fa cum spunea Sf. Pahomie, \u201eiubirea de Dumnezeu const\u0103 \n\u00een a ne ridica suferin\u0163ele unii altora\u201d. Atunci c\u00e2nd acest lucru este \nposibil, monahul nu se d\u0103 \u00eenapoi de la a ajuta oamenii \u015fi altfel dec\u00e2t \nprin rug\u0103ciune, dar o face smerit \u015fi t\u0103cut. Neoferind acest ajutor \npentru a fi v\u0103zut \u015fi apreciat de oameni, gestul s\u0103u r\u0103m\u00e2ne neobservat \u015fi\n astfel lumea contemporan\u0103 \u00eel judec\u0103 \u00een necuno\u015ftin\u0163\u0103 de cauz\u0103 \u015fi-l acuz\u0103\n pe nedrept c\u0103 nu se implic\u0103 \u00eentr-un mod concret \u00een sus\u0163inerea celor \nafla\u0163i \u00een nevoie. Adev\u0103rul este \u00eens\u0103 cu totul altul: oric\u00e2t de s\u0103race \ndin punct de vedere material ar fi multe dintre m\u0103n\u0103stirile din vremea \nnoastr\u0103, fiecare ofer\u0103 ajutor celor care au nevoie, \u00een multe \u015fi variate \nmoduri, dar \u00eentotdeauna aceste fapte sunt \u00eembr\u0103cate \u00een haina smereniei \n\u015fi urmeaz\u0103 cuvintelor M\u00e2ntuitorului \u201eS\u0103 nu \u015ftie st\u00e2nga ta ce face \ndreapta ta\u201d (Mt. 6, 3<\/a>).\n<\/p>

   Alte voci contemporane acuz\u0103 monahismul de neimplicare \u00een \nmisionarism, \u00een propov\u0103duirea cuv\u00e2ntului lui Dumnezeu. Acestora le putem\n r\u0103spunde c\u0103 monahii au datoria s\u0103 conlucreze la m\u00e2ntuirea lumii nu prin\n ac\u0163iunea lor, ci prin des\u0103v\u00e2r\u015firea lor. Astfel, ei propov\u0103duiesc \nEvanghelia prin modul cel mai eficient \u2013 cel al exemplului \u2013 lucru de \ncare \u00eenseteaz\u0103 lumea mai ales ast\u0103zi, deoarece to\u0163i, mai mult sau mai \npu\u0163in, s-au cultivat \u00een epoca noastr\u0103 \u015fi pot spune adev\u0103ruri mari din \ncele ce au citit. Monahismul, \u00een schimb, \u00ee\u015fi \u00eempline\u015fte rostul spiritual\n prin disciplinarea firii dup\u0103 sfaturile evanghelice, prin tr\u0103irea \ncre\u015ftinismului p\u00e2n\u0103 la tensiunile des\u0103v\u00e2r\u015firii.\n<\/p>

   Prin prezen\u0163a lor \u00een mijlocul secularismului acestui veac, \nmonahii dau oamenilor o pild\u0103 vie a felului cum poate fi interpretat\u0103 \nvia\u0163a altfel dec\u00e2t raport\u00e2nd-o exclusiv la rosturi p\u0103m\u00e2nte\u015fti. Simpla \nlor existen\u0163\u0103 \u015fi modul lor de via\u0163\u0103 \u00een Hristos reprezint\u0103 astfel cel mai\n bun apostolat, cel mai util misionarism. Neie\u015find \u00een lume pentru a \npropov\u0103dui cuv\u00e2ntul lui Dumnezeu, ei deschid \u00eens\u0103 u\u015fa chiliei \u015fi primesc\n cu dragoste pe to\u0163i cei care vin s\u0103 le cear\u0103 un sfat sau un strop de \nlini\u015fte \u015fi speran\u0163\u0103. Fiindc\u0103 monahul tinde spre altruism, el este \n\u00eentotdeauna gata s\u0103 asculte \u015fi s\u0103 \u00een\u0163eleag\u0103 bucuriile \u015fi durerile \nsemenilor lui, oricare ar fi ace\u015ftia. Sfatul s\u0103u este liber de dorin\u0163a \npersonal\u0103 \u015fi ne\u00eempov\u0103rat de prejudec\u0103\u0163i. Foarte con\u015ftient de propria sa \nsl\u0103biciune, el nu devine un judec\u0103tor al semenului, ci caut\u0103 s\u0103-i fie un\n frate \u00een adev\u0103ratul sens al cuv\u00e2ntului. Aceasta o face fiindc\u0103 a ajuns \nla acea maturitate duhovniceasc\u0103 \u00een care, dup\u0103 cuv\u00e2ntul Sf\u00e2ntului Isaac \nSirul, simte \u00een el \u00eensu\u015fi \u201emila pe care Dumnezeu o are fa\u0163\u0103 de lume\u201d.\n<\/p>

   Monahii \u00eembun\u0103t\u0103\u0163i\u0163i, \u00eentemeia\u0163i ad\u00e2nc \u00een adev\u0103rul etern \u015fi purt\u00e2nd viu \u00een duhul lor icoana lui Iisus Hristos, Modelul Absolut \u015fi Unic, sunt o permanent\u0103 binecuv\u00e2ntare. \u00cent\u00e2lnindu-i, sim\u0163i, recuno\u015fti prin \u015fi \u00eempreun\u0103 cu ei, c\u0103 \u00een Hristos \u201e\u015ftii de unde vii \u015fi \u00eencotro mergi\u201d (In. 8,14) \u00cemp\u0103rt\u0103\u015fesc oricui sensul vie\u0163ii, echilibrul stabil \u015fi dinamic al puterilor suflete\u015fti. Primesc de la ei for\u0163a, lumina binef\u0103c\u0103toare \u015fi regeneratoare, mai ales acele suflete care caut\u0103 sprijin: suflete fragile, sl\u0103bite, dezn\u0103d\u0103jduite. Ei le ajut\u0103 s\u0103-\u015fi refac\u0103 unitatea, armonia puterilor l\u0103untrice, le dau pace interioar\u0103, speran\u0163\u0103, \u00eencredere \u015fi dragoste, virtu\u0163i care stau la baza unei vie\u0163i sfinte dup\u0103 chipul lui Dumnezeu Ziditorul \u2013 Tat\u0103l, prin Fiul, \u00een Duhul Sf\u00e2nt. <\/p>

   Monahul este un reprezentant \u00eenaintea Celui Prea\u00eenalt al unei lumi suferinde \u015fi se ofer\u0103 \u00een fiecare zi ca jertf\u0103 unit\u0103 cu jertfa lui Hristos pentru m\u00e2ntuirea acesteia. Cu sufletul s\u0103u aprins prin lumina cea de sus, purificat prin rug\u0103ciune \u015fi jertf\u0103, cheam\u0103 cu glas de arhanghel toat\u0103 suflarea cre\u015ftineasc\u0103 la iubire, modestie, dreptate, \u00eennoire \u015fi la ascultare de voia Celui Atotputernic.<\/p>

Maica D. – Manastirea Lipnita<\/em><\/p>","protected":false},"excerpt":{"rendered":"

 Lumea celui de-al treilea mileniu, dominat\u0103 de dorin\u0163a arz\u0103toare de a cunoa\u015fte tot, \u00eencearc\u0103 s\u0103 p\u0103trund\u0103 prin intermediul ra\u0163iunii \u00eentr-un domeniu \u00een care aceasta \u015fi-a dovedit dintotdeauna limitele. Monahismul nu poate fi \u00een\u0163eles deplin prin simpla ra\u0163iune, iar dac\u0103 omul nu se opre\u015fte cuvios \u00een fa\u0163a tainei, risc\u0103 s\u0103 ajung\u0103 s\u0103 acuze ceea ce, de 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