{"id":3581,"date":"2020-04-05T20:56:17","date_gmt":"2020-04-05T17:56:17","guid":{"rendered":"https:\/\/testupdate.manastirealipnita.ro\/wp50\/?p=3581"},"modified":"2022-10-09T20:58:36","modified_gmt":"2022-10-09T17:58:36","slug":"calugarul-darul-lui-dumnezeu","status":"publish","type":"post","link":"https:\/\/testupdate.manastirealipnita.ro\/wp50\/despre-manastire\/viata-monahala\/calugarul-darul-lui-dumnezeu\/","title":{"rendered":"C\u0103lug\u0103rul, darul lui Dumnezeu"},"content":{"rendered":"

\u201eDe po\u021bi crede, toate sunt cu putin\u021b\u0103 celui ce crede\u201d (Marcu XXIII, 9) \u0219i \u201ef\u0103r\u0103 El nimic nu s-a f\u0103cut din ce s-a f\u0103cut\u201d (Ioan I, 3), spune M\u00e2ntuitorul nostru Iisus Hristos. A crede \u00een via\u021ba de dincolo, a crede \u00een puterea creatoare a Dumnezeului celui ve\u0219nic, a crede c\u0103 Dumnezeu este viu \u0219i lucr\u0103tor \u00een lume p\u00e2n\u0103 \u0219i \u00een ziua de ast\u0103zi, a crede c\u0103 El a guvernat \u0219i guverneaz\u0103 lumea, sunt \u00eentreb\u0103ri la care omul contemporan g\u0103se\u0219te r\u0103spunsuri pline de \u00eendoial\u0103.

E greu a mai spune ast\u0103zi cuvinte mari despre monahi \u0219i despre monahism, \u00een general, \u00een condi\u021biile \u00een care, pentru \u00eenc\u0103 mult\u0103 lume, c\u0103lug\u0103rii par ni\u0219te oameni afla\u021bi la marginea societ\u0103\u021bii, retrograzi ori incul\u021bi, care nu \u0219i-au g\u0103sit un rost \u00een via\u021b\u0103 ori au suferit poate o decep\u021bie. Dar, pentru cel ce crede \u0219i mai are \u00een el o brum\u0103 din aureola chipului lui Dumnezeu din el, pentru cei care nu \u0219i-au terfelit chipul lui Dumnezeu din ei, vom afirma cu t\u0103rie \u2013 \u0219i \u00een duh cu to\u021bi aceia care au fost p\u0103trun\u0219i de raza Duhului celui Preasf\u00e2nt \u2013, c\u0103, f\u0103r\u0103 monahi \u0219i monahism, lumea, \u201ecre\u0219tinismul mirenilor s-ar fi surpat\u201d. <\/p>

\u00cemp\u0103ra\u021bi precum Teodosie, Iustinian, Alexie Comnenul au dat legi \u0219i au ocrotit monahismul. \u201eVia\u021ba monahal\u0103 \u0219i contempla\u021bia sunt un lucru sf\u00e2nt\u201d, folositor tuturor cet\u0103\u021benilor, \u201edin pricina cur\u0103\u021biei lor \u0219i a mijlocirilor\u201d, a rug\u0103ciunilor f\u0103cute de monahi pentru binele comun, avea s\u0103 afirme \u00eemp\u0103ratul Iustinian \u00een Novella 133. Iar Alexie Comnenul (1081\u20131118) scria: \u201enu cred c\u0103 am \u00eemplinit vreodat\u0103 voia lui Dumnezeu \u0219i, de aceea, sunt convins c\u0103 tot ceea ce mi-a dat Dumnezeu \u00een via\u021ba de fa\u021b\u0103 mi s-a dat datorit\u0103 cucernicelor rug\u0103ciuni ale sfin\u021bilor mei monahi \u0219i \u00eencrederii pe care o am \u00een ei\u201d.

Aceea\u0219i con\u0219tiin\u021b\u0103 \u00eenalt\u0103 despre via\u021ba monahal\u0103 o g\u0103sim \u0219i la Sl\u0103vitul Voievod \u0218tefan cel Mare, care \u00eei numea pe monahi \u201erug\u0103torii mei\u201d, iar Putna o considera \u201em\u0103n\u0103stirea lui cea iubit\u0103\u201d<\/a>.

Monahismul, \u00eentemeiat \u0219i bine a\u0219ezat pe \u00eenv\u0103\u021b\u0103tura M\u00e2ntuitorului Hristos \u0219i a Sfin\u021bilor P\u0103rin\u021bi \u0219i pe experien\u021ba a 2000 de ani de existen\u021b\u0103, a dat dovad\u0103 c\u0103 acest fel de via\u021b\u0103 este \u201earta artelor\u201d, \u201e\u0219tiin\u021ba \u0219tiin\u021belor\u201d, a\u0219a cum a duce o via\u021b\u0103 cre\u0219tin\u0103 cu adev\u0103rat este \u201eart\u0103 duhovniceasc\u0103\u201d.

Ce s-a urm\u0103rit \u0219i ce se urm\u0103re\u0219te \u00een via\u021ba monahal\u0103? \u00centr-un cuv\u00e2nt, am putea r\u0103spunde: des\u0103v\u00e2r\u0219irea<\/strong>. Lucru greu de \u00een\u021beles, dar \u0219i mai cu anevoie de urmat \u0219i \u00eemplinit.

Cuvintele M\u00e2ntuitorului Hristos sunt limpezi. \u201eVrei s\u0103 fii des\u0103v\u00e2r\u0219it?\u201d, l-a \u00eentrebat \u00eentr-o bun\u0103 zi Iisus pe t\u00e2n\u0103rul care voia s\u0103 se m\u00e2ntuiasc\u0103. Apoi i-a spus: \u201eVinde c\u00e2te ai \u0219i vino de-Mi urmeaz\u0103 Mie\u201d (Matei XIX, 21). \u0218i tot Iisus a zis: \u201eFi\u021bi, dar, voi des\u0103v\u00e2r\u0219i\u021bi, precum Tat\u0103l vostru Cel ceresc des\u0103v\u00e2r\u0219it este\u201d (Matei V, 48), iar \u00een alt loc: \u201eDumnezei sunte\u021bi\u201d (Psalmul LXXXI, 6).

Des\u0103v\u00e2r\u0219ire! C\u0103utare ad\u00e2nc\u0103 \u0219i \u00eenalt\u0103! \u0218i totu\u0219i, mul\u021bi, foarte mul\u021bi, au fost cei care au atins acest pisc \u00eenalt. \u00cen\u0103l\u021bimile sunt ale vulturilor, numai ei pot admira frumuse\u021bea muntelui deasupra c\u0103ruia s-au ridicat. Merg\u00e2nd la cel cu numele de Gur\u0103 de Aur, g\u0103sim la el cuvinte deosebite despre cine sunt, cum petrec \u0219i care este \u021belul monahilor. Ei sunt \u201earmata lui Hristos, turma cea \u00eemp\u0103r\u0103teasc\u0103, traiul \u0219i vie\u021buirea puterilor celor de sus\u201d \u0219i sunt \u201eegali cu \u00eengerii\u201d, iar pentru noi, \u201elumina noastr\u0103\u201d \u0219i \u201epersonificarea luminoas\u0103 a lucrurilor cere\u0219ti\u201d. \u201eToate acestea vin din buna or\u00e2nduial\u0103 ce se g\u0103se\u0219te \u00een sufletul lor. Cu adev\u0103rat c\u0103 ace\u0219tia sunt sfin\u021bi, \u0219i printre oameni sunt \u00eengeri\u201d.

Pentru Sf\u00e2ntul Ioan Gur\u0103 de Aur, monahul este \u201eomul afierosit lui Dumnezeu, omul care \u0219i-a ales via\u021ba singuratic\u0103, este st\u0103p\u00e2n pe m\u00e2nie, pe invidie, pe iubirea de argin\u021bi, pe pl\u0103cere \u0219i pe toate celelalte p\u0103cate. Se g\u00e2nde\u0219te \u0219i se \u00eengrije\u0219te necontenit s\u0103 nu-\u0219i lase sufletul st\u0103p\u00e2nit de patimi ru\u0219inoase, s\u0103 nu-i fie robit\u0103 mintea de amara tiranie a poftelor. Are grij\u0103 ca mintea s\u0103-i fie totdeauna mai presus de cele trec\u0103toare, pun\u00e2nd \u00eempotriva patimilor frica de Dumnezeu.\u201d Ei sunt \u201eoameni care nu pot s\u0103 fac\u0103 cuiva vreun r\u0103u, ei fiind preg\u0103ti\u021bi suflete\u0219te numai s\u0103 sufere\u201d, iar \u201ec\u0103ut\u0103rile lor sunt potrivite \u0219i pline de dragoste c\u0103tre Dumnezeu\u201d.

Monahii au avut dragostea \u0219i curajul s\u0103 ia cuvintele M\u00e2ntuitorului nostru Hristos \u00een inima lor \u0219i s\u0103 le aplice \u00een via\u021ba lor pentru folosul aproapelui. Au avut curajul s\u0103 transforme p\u0103m\u00e2ntul \u00een Cer, m\u00e2na de \u021b\u0103r\u00e2n\u0103, care este acest trup, \u00eentr-o p\u0103rticic\u0103 de \u00cemp\u0103r\u0103\u021bie, c\u0103ci au \u00een\u021beles c\u0103 pe Dumnezeu trebuie s\u0103-L iube\u0219ti mai presus de p\u0103catele tale, iar pe cel de l\u00e2ng\u0103 tine, mai presus de p\u0103catele lui. Au \u00een\u021beles c\u0103 singur\u0103 iubirea lui Dumnezeu a f\u0103cut \u0219i face posibile toate acestea \u0219i s-au pus la dispozi\u021bie pe ei \u00een\u0219i\u0219i pentru ca aceast\u0103 iubire s\u0103 devin\u0103 \u0219i prin ei lucr\u0103toare \u00een lume.

Urm\u00e2nd poruncii lui Dumnezeu \u0219i continu\u00e2nd lucrarea Lui \u00een lume, monahii \u00een\u021beleg s\u0103 aduc\u0103 slujb\u0103 lui Dumnezeu. Ei au via\u021ba ca Liturghie, pe care o prelungesc \u00een via\u021ba de zi cu zi. Oriunde s-ar afla, orice lucru ar face, ei pun totul \u00een slujba lui Dumnezeu \u0219i a aproapelui, astfel \u00eenc\u00e2t acelea\u0219i cuvinte care preced Sf\u00e2nta Liturghie pun \u00eenceputul oric\u0103rei alte \u00eendeletniciri a monahului: \u201eVremea este s\u0103 lucreze Domnul!\u201d Dumnezeu este Cel Care lucreaz\u0103 \u00een noi \u0219i prin noi, \u00eens\u0103 doar din momentul \u00een care noi spunem din toat\u0103 inima: \u201eDoamne, fac\u0103-Se voia Ta!\u201d, \u201eAl T\u0103u sunt eu, m\u00e2ntuie\u0219te-m\u0103!\u201d (Psalmul CXVIII, 94).

Monahul se retrage din lume, se leap\u0103d\u0103 de ea, renun\u021b\u00e2nd la toate pl\u0103cerile, la toate bun\u0103t\u0103\u021bile acestei lumi, av\u00e2nd un scop precis. El renun\u021b\u0103 chiar la voia sa, \u0219i aceasta nu din dispre\u021b fa\u021b\u0103 de lucrurile acestei lumi, ci din permanenta dorin\u021b\u0103 de a se ridica dincolo de ele. Sau, a\u0219a cum spunea Sf\u00e2ntul Ioan Sc\u0103rarul, \u201emonahul renun\u021b\u0103 la voia sa dintr-o bog\u0103\u021bie a voin\u021bei\u201d. Ridic\u00e2ndu-se deasupra lor, el reu\u0219e\u0219te s\u0103 descopere \u00een ele adev\u0103rata lor valoare, f\u0103c\u00e2nd astfel din orice \u00eel \u00eenconjoar\u0103 un prilej de a se ridica pe sine \u0219i pe ceilal\u021bi c\u0103tre Dumnezeu.

El a renun\u021bat la tot ceea ce-i putea oferi lumea mai bun, pentru ca ceilal\u021bi s\u0103 se poat\u0103 bucura pe deplin de aceste lucruri. Rodul lui este folosul aproapelui, iar teama lui este s\u0103 nu devin\u0103 un obstacol \u00een calea celui de l\u00e2ng\u0103 el, purt\u00e2nd ad\u00e2nc \u00eentip\u0103rite \u00een inim\u0103 cuvintele Psalmistului: \u201eDumnezeule, Tu ai cunoscut nepriceperea mea \u0219i gre\u0219elile mele de la Tine nu s-au ascuns. S\u0103 nu fie ru\u0219ina\u021bi, din pricina mea, cei ce Te a\u0219teapt\u0103 pe Tine, Doamne, Doamne al puterilor, nici \u00eenfrunta\u021bi pentru mine, cei ce Te caut\u0103 pe Tine, Dumnezeul lui Israel!\u201d (Psalmul LXVIII, 7\u20138).

Monahul se va consuma, va arde pentru lumea din care a plecat; el nu-\u0219i mai apar\u021bine \u0219i, astfel, devine darul lui Dumnezeu! El este, \u00een acela\u0219i timp, darul pe care lumea \u00eel face lui Dumnezeu, dar \u0219i darul pe care Dumnezeu \u00eel \u00eentoarce lumii. El se a\u0219eaz\u0103 \u00eentre lume \u0219i Dumnezeu; este \u00een acela\u0219i timp \u0219i martor al iubirii lui Dumnezeu pentru lume \u0219i mijlocitor t\u0103cut pentru lume \u00eenaintea lui Dumnezeu. Toate acestea se reg\u0103sesc \u00een \u00eentreaga via\u021b\u0103 a monahului, fie c\u0103 st\u0103 \u00een mijlocul bisericii aduc\u00e2nd laud\u0103 lui Dumnezeu, fie c\u0103 se afl\u0103 \u00eentru \u00eendeletnicirile sale zilnice.

De aceea, nu cuvintele, nici \u00eenv\u0103\u021b\u0103turile sau tr\u0103irile lui, nu experien\u021ba sa de via\u021b\u0103, nici principiile sale morale nu sunt cele care dau m\u0103rturie despre chemarea sa, despre Dumnezeu \u0219i via\u021ba tr\u0103it\u0103 \u00een El, ci \u00eens\u0103\u0219i prezen\u021ba lui. Prezen\u021ba este adev\u0103rata propov\u0103duire a monahului, strig\u0103tul lui t\u0103cut. Un adev\u0103rat monah este acela care-l determin\u0103 pe cel aflat \u00een fa\u021ba lui s\u0103 exclame: De-ajuns \u00eemi este doar s\u0103 te v\u0103d!

\u00cen felul acesta fiind \u0219i petrec\u00e2nd, monahul e dar al lui Dumnezeu, om d\u0103ruit lui Dumnezeu de bun\u0103voie \u0219i nesilit de nimeni, numai \u0219i numai din dragoste fa\u021b\u0103 de Dumnezeu \u0219i de semeni. Sf\u00e2ntul Teodor Studitul consider\u0103 c\u0103lug\u0103ria ca \u201eal treilea har\u201d. \u201ePrimul har \u2013 este legea lui Moise. Al doilea \u2013 harul cel \u201epeste har\u201d, pe care \u201enoi to\u021bi l-am primit dintru plinirea lui Hristos\u201d (dup\u0103 cuv\u00e2ntul Sf\u00e2ntului Ioan cuv\u00e2nt\u0103torul de Dumnezeu) (Ioan I, 16). \u0218i, \u00een sf\u00e2r\u0219it, al treilea \u2013 chipul c\u0103lug\u0103resc al vie\u021bii, dat omului \u0219i \u00een\u021beles ca via\u021b\u0103 cereasc\u0103, ca pogor\u00e2re a luminii \u00eengere\u0219ti pe p\u0103m\u00e2nt, ca atingere \u0219i \u00eenf\u0103ptuire \u00een istorie a ceea ce prin firea sa se afl\u0103 dincolo de limitele acesteia\u201d.

La Sf\u00e2ntul Ioan Evanghelistul, Cuv\u00e2nt\u0103torul de Dumnezeu, \u00een \u00eent\u00e2ia sa Epistol\u0103, st\u0103 scris: \u201ec\u0103ci mai mare este Cel ce e \u00een voi dec\u00e2t cel ce este \u00een lume\u201d (IV, 4), adic\u0103 \u00eemplinirea cuvintelor M\u00e2ntuitorului Iisus Hristos: \u201e\u00cemp\u0103r\u0103\u021bia lui Dumnezeu este \u00een\u0103untrul vostru\u201d (Luca XVII, 21). Monahii, icoana vie a acestor cuvinte ale M\u00e2ntuitorului, sunt urma\u0219ii Celui Care, Dumnezeu fiind, S-a f\u0103cut pe Sine om, ca pe oameni s\u0103-i fac\u0103 dumnezei. C\u0103ci Hristos S-a pogor\u00e2t din Cer, ca pe oameni s\u0103-i ridice acolo!

Deci cel ce \u00eel are pe Hristos \u00eenl\u0103untrul s\u0103u, \u00een inima sa \u2013 \u0219i aici trebuie s\u0103 fie toat\u0103 c\u0103utarea monahului \u0219i nu numai a lui \u2013, este mai mare dec\u00e2t tot ce i se pare lumii a fi mare \u0219i triumf\u0103tor. \u0218i atunci cuvintele Sf\u00e2ntului Ioan Gur\u0103 de Aur pe care le-am citat se arat\u0103 pe deplin \u00eentemeiate.

Dar cum se poate ajunge aici, la m\u0103sura aceasta? Este suficient, oare, numai a p\u0103\u0219i pe poarta unei m\u0103n\u0103stiri \u0219i a \u00eembr\u0103ca o uniform\u0103, precum soldatul \u00een armat\u0103? Desigur c\u0103 nu! Este o lupt\u0103 ce se d\u0103 pe t\u0103r\u00e2mul duhovnicesc, iar lupta nu este \u201e\u00eempotriva trupului \u0219i a s\u00e2ngelui, ci \u00eempotriva \u00eencep\u0103toriilor, \u00eempotriva st\u0103p\u00e2niilor, \u00eempotriva st\u0103p\u00e2nitorilor \u00eentunericului acestui veac, \u00eempotriva duhurilor r\u0103ut\u0103\u021bii, care sunt \u00een v\u0103zduh\u201d (Efeseni VI, 12). Este o lupt\u0103 cu lumea duhurilor rele, cu lumea \u00eentunericului, a Satanei.

Dar Hristos a venit \u0219i a zdrobit capul \u0219arpelui: \u201eDumnezeu fiind \u00een chip, n-a socotit o \u0219tirbire a fi El \u00eentocmai cu Dumnezeu, ci S-a de\u0219ertat pe Sine, chip de rob lu\u00e2nd, f\u0103c\u00e2ndu-Se asemenea oamenilor, \u0219i la \u00eenf\u0103\u021bi\u0219are afl\u00e2ndu-Se ca un om, S-a smerit pe Sine, ascult\u0103tor f\u0103c\u00e2ndu-Se p\u00e2n\u0103 la moarte, \u0219i \u00eenc\u0103 moarte pe cruce\u201d (Filipeni II, 6\u20138). Chenoza, smerenia lui Hristos, a biruit.

\u00cen acela\u0219i fel, urm\u00e2nd lui Hristos, Care a zis: \u201eOricine voie\u0219te s\u0103 vin\u0103 dup\u0103 Mine s\u0103 se lepede de sine, s\u0103-\u0219i ia crucea \u0219i s\u0103-Mi urmeze Mie\u201d (Marcu VIII, 34), c\u0103lug\u0103rul, \u00eembr\u0103c\u00e2ndu-se \u00een aceea\u0219i hain\u0103 a smereniei \u0219i a jertfelniciei, biruie toat\u0103 mul\u021bimea ispitelor, a duhurilor ce-i stau \u00eempotriv\u0103.

Intrarea \u00een taina ascult\u0103rii, unul dintre cele trei voturi monahale, \u00eenseamn\u0103 intrarea \u00een taina lui Hristos. Celelalte dou\u0103 f\u0103g\u0103duin\u021be, fecioria sau \u00eentreaga \u00een\u021belepciune \u0219i s\u0103r\u0103cia, adic\u0103 lep\u0103darea de bunurile materiale, sunt cuprinse pe deplin \u00een marea tain\u0103 a ascult\u0103rii. F\u0103r\u0103 de ea, \u201enici preo\u021bia, nici Sf\u00e2nta \u00cemp\u0103rt\u0103\u0219anie, nici rug\u0103ciunea min\u021bii, nici postul, nici privegherea, nu m\u00e2ntuiesc<\/strong>\u201d. De aceea, ascultarea devine pentru monah piatra cea din capul unghiului<\/em>. Chiar \u0219i \u00eendeletnicirile sale zilnice poart\u0103 acela\u0219i nume: \u201eascultare\u201d.

Prin supunere, prin ascultare, c\u0103lug\u0103rul \u00eei urmeaz\u0103 lui Hristos \u00een ascultarea Sa fa\u021b\u0103 de Tat\u0103l, devenind fiu al lui Dumnezeu \u0219i face aceasta ca pe to\u021bi ceilal\u021bi s\u0103-i fac\u0103 fra\u021bi ai s\u0103i, \u00eempreun\u0103 \u201efii ai Celui Prea\u00eenalt\u201d (Psalmul LXXXI, 6).

Aceast\u0103 ascultare el nu o \u00eendreapt\u0103 numai c\u0103tre stare\u021b, ci \u0219i c\u0103tre ceilal\u021bi \u00eempreun\u0103-vie\u021buitori cu el; mai mult, el \u00ee\u0219i des\u0103v\u00e2r\u0219e\u0219te disponibilitatea fa\u021b\u0103 de to\u021bi cei din lume. Fiec\u0103ruia \u00eei d\u0103 ceea ce este potrivit, fa\u021b\u0103 de to\u021bi se simte \u00eendatorat, dup\u0103 cuv\u00e2ntul Sf\u00e2ntul Apostol Pavel: \u201eNim\u0103nui cu nimic nu fi\u021bi datori, dec\u00e2t cu iubirea unuia fa\u021b\u0103 de altul; c\u0103 cel care iube\u0219te pe aproapele a \u00eemplinit legea\u201d (Romani XIII, 8).

C\u0103lug\u0103rul este cel care ridic\u0103 jertfa la rang de principiu unic, pe care \u00ee\u0219i centreaz\u0103 \u00eentreaga via\u021b\u0103. El se jertfe\u0219te necontenit; nu mai tr\u0103ie\u0219te pentru el, ci pentru Dumnezeu \u0219i lucrul m\u00e2inilor lui Dumnezeu \u2013 \u00eentreaga omenire. De aceea, realiz\u0103rile sale nu le consider\u0103 a fi ale lui, ci ale aproapelui. \u00cen schimb, e\u0219ecurile, c\u0103derile sau orice ne\u00eemplinire, a sa ori a aproapelui, \u00eei sunt ran\u0103 greu de vindecat, c\u0103ci orice lips\u0103 a sa se va reflecta \u00een via\u021ba aproapelui. O c\u0103dere, o ne\u00eemplinire, o neputin\u021b\u0103 de orice fel, el o va resim\u021bi \u00een mod acut ca pe un obstacol \u00een calea rug\u0103ciunii lui pentru fra\u021bii s\u0103i din lume. Astfel, via\u021ba lui devine via\u021b\u0103 de poc\u0103in\u021b\u0103, pus\u0103 \u00een slujba aproapelui. Lacrimile \u00eei vor deveni jertf\u0103 de cur\u0103\u021bire pentru lume, pentru oamenii de dragul c\u0103rora el s-a retras din lume. De aceea, nu degeaba Sf\u00e2ntul Grigorie Teologul spune c\u0103 lacrimile monahilor sunt baia cur\u0103\u021bitoare a lumii.

\u00cen via\u021ba monahului se reg\u0103se\u0219te ceea ce este scris \u00een Sf\u00e2nta Scriptur\u0103 despre M\u00e2ntuitorul Iisus Hristos atunci c\u00e2nd Acesta avea doisprezece ani, iar p\u0103rin\u021bii S\u0103i \u00cel c\u0103utau \u00een Templu. Maica Domnului L-a mustrat, \u00eens\u0103 El a r\u0103spuns: \u201eDe ce era s\u0103 M\u0103 c\u0103uta\u021bi? Oare, nu \u0219tia\u021bi c\u0103 \u00een cele ale Tat\u0103lui Meu trebuie s\u0103 fiu?\u201d (Luca II, 49). A ar\u0103tat prin aceasta c\u0103 toate lucrurile trebuie canalizate c\u0103tre Dumnezeu, trebuie supuse voii Lui. Nimic f\u0103r\u0103 Dumnezeu \u0219i toate pentru Dumnezeu. Dup\u0103 aceasta, spune Scriptura, \u201ea cobor\u00e2t cu ei \u0219i a venit \u00een Nazaret \u0219i le era supus\u201d (Luca II, 51). Hristos a f\u0103cut ascultare de Dumnezeu Tat\u0103l, de Maica Domnului \u0219i de Dreptul Iosif \u2013 \u00een ordinea aceasta! Fa\u021b\u0103 de ceilal\u021bi oameni \u00ce\u0219i ar\u0103ta iubirea \u0219i disponibilitatea \u201e\u00eenv\u0103\u021b\u00e2nd \u00een sinagogile lor, propov\u0103duind Evanghelia \u00eemp\u0103r\u0103\u021biei \u0219i vindec\u00e2nd toat\u0103 boala \u0219i toat\u0103 neputin\u021ba \u00een popor\u201d (Matei IX, 35).

Acest episod arat\u0103 foarte bine cum se pozi\u021bioneaz\u0103 monahul, \u00een ascultarea lui, fa\u021b\u0103 de ceilal\u021bi. El \u00ee\u0219i pune, \u00een primul r\u00e2nd, via\u021ba la picioarele M\u00e2ntuitorului Hristos, Care i-a pus \u00een inim\u0103 chemarea vie\u021bii monahale. R\u0103spunz\u00e2nd acestei chem\u0103ri, el face ascultare \u00een primul r\u00e2nd de voia lui Dumnezeu, C\u0103ruia \u00eei supune toate.

Ascult\u0103 de stare\u021bul s\u0103u ca de Maica Domnului, supun\u00e2ndu-i-se ca celui care cunoa\u0219te taina inimii sale \u0219i \u00een\u0103l\u021bimea chem\u0103rii.

Se supune fra\u021bilor s\u0103i ca Dreptului Iosif, ca unora ce sunt \u00eempreun\u0103-lucr\u0103tori la aceea\u0219i chemare. \u0218i se pune la dispozi\u021bia tuturor oamenilor, \u00abla ce este bine, spre zidire\u00bb (Romani XV, 2).

Nici celelalte virtu\u021bi nu se urzesc \u00een sufletul monahului f\u0103r\u0103 ascultare, f\u0103r\u0103 smerenie. Nu po\u021bi vorbi de r\u0103bdare, de dragoste, de bl\u00e2nde\u021be, f\u0103r\u0103 a avea la temelia vie\u021bii duhovnice\u0219ti taina lui Hristos<\/em> \u2013 ascultarea. Sf\u00e2ntul Ioan Gur\u0103 de Aur pune \u00een gura M\u00e2ntuitorului Hristos astfel de cuvinte pentru cel care vrea s\u0103-I urmeze:

\u201e\u00abDe vrei s\u0103 te \u00eempodobe\u0219ti, \u00eempodobe\u0219te-te cu podoaba Mea! De vrei s\u0103 te \u00eenarmezi, \u00eenarmeaz\u0103-te cu armele Mele! De vrei s\u0103 te \u00eembraci, \u00eembrac\u0103-te cu haina Mea! De vrei s\u0103 te hr\u0103ne\u0219ti, hr\u0103ne\u0219te-te la masa Mea! De vrei s\u0103 c\u0103l\u0103tore\u0219ti, c\u0103l\u0103tore\u0219te pe calea Mea! De vrei s\u0103 mo\u0219tene\u0219ti, mo\u0219tene\u0219te mo\u0219tenirea Mea! De vrei s\u0103 te duci \u00een patrie, intr\u0103 \u00een cetatea al c\u0103rei me\u0219ter \u0219i ziditor Eu sunt! (Evrei XI, 10) De vrei s\u0103-\u021bi zide\u0219ti cas\u0103, zide\u0219te-\u021bi cas\u0103 \u00een corturile Mele! Eu nu-\u021bi cer plat\u0103 pentru cele ce-\u021bi dau, ci-\u021bi mai datorez \u0219i r\u0103splat\u0103 de vrei s\u0103 te folose\u0219ti de toate cele ale Mele!\u00bb Ce d\u0103rnicie o poate egala pe aceasta? \u00abEu \u00ee\u021bi sunt tat\u0103, \u00ee\u021bi spune Hristos, Eu \u00ee\u021bi sunt frate, Eu \u00ee\u021bi sunt Mire, Eu \u00ee\u021bi sunt cas\u0103, Eu \u00ee\u021bi sunt hran\u0103, Eu \u00ee\u021bi sunt hain\u0103, Eu \u00ee\u021bi sunt r\u0103d\u0103cin\u0103, Eu \u00ee\u021bi sunt temelie, sunt tot ce vrei! Ca s\u0103 n-ai nevoie de nimic, Eu \u00ee\u021bi voi \u0219i sluji! C\u0103 am venit s\u0103 slujesc, nu s\u0103 Mi se slujeasc\u0103 (Matei XX, 28). Eu \u00ee\u021bi sunt \u0219i prieten \u0219i m\u0103dular \u0219i cap \u0219i frate \u0219i sor\u0103 \u0219i mam\u0103! Eu sunt totul! Un singur lucru \u00ee\u021bi cer numai: s\u0103-Mi fii apropiat Mie! Eu sunt s\u0103rac pentru tine, cer\u0219etor pentru tine, pe cruce pentru tine, \u00een morm\u00e2nt pentru tine. Sus, pentru tine mijlocesc; jos, pentru tine solitor am venit de la Tat\u0103l. Tu e\u0219ti totul pentru mine; \u0219i frate \u0219i \u00eempreun\u0103 mo\u0219tenitor \u0219i prieten \u0219i m\u0103dular!\u00bb Ce vrei mai mult?\u201d

Aceast\u0103 d\u0103ruire de sine, de aruncare \u00een bra\u021bele lui Hristos, nu este nici abandon, nici distrugere a propriei personalit\u0103\u021bi, ci, tocmai dimpotriv\u0103, o afirmare a libert\u0103\u021bii \u00een Dumnezeu, o libertate de mi\u0219care \u00een Dumnezeu \u0219i de cunoa\u0219tere a Lui. Numai cel ce se d\u0103ruie\u0219te o poate tr\u0103i, o poate gusta \u0219i o poate avea!

Aceast\u0103 jertf\u0103 nu este numai pentru sine, cum nici Hristos nu S-a d\u0103ruit pentru sine. Omul duhovnicesc vede \u0219i simte nevoile acestei lumi; ea \u00eei este str\u0103vezie, c\u0103ci \u00een el \u201eDuhul Se roag\u0103 cu suspine negr\u0103ite\u201d (Romani VIII, 26), \u0219i Hristos \u201ea luat chip \u00een el\u201d (Galateni IV, 19). Astfel, fiecare clip\u0103 devine important\u0103 \u0219i e tr\u0103it\u0103 pe deplin prin ne\u00eencetata rug\u0103ciune; aceasta este prezen\u021ba lui Dumnezeu \u00een minte \u0219i \u00een inim\u0103. Sf\u00e2ntul Siluan Athonitul l-a \u00eentrebat odat\u0103 pe duhovnicul s\u0103u: Dar cum s\u0103 fac totu\u0219i s\u0103 pl\u00e2ng pentru aceast\u0103 lume<\/em>? \u0218i duhovnicul i-a r\u0103spuns: S\u0103 cuno\u0219ti prin rug\u0103ciune starea acestei lumi, care sunt nevoile ei, \u0219i a\u0219a ai s\u0103 po\u021bi s\u0103 pl\u00e2ngi<\/em>.

A te ruga ne\u00eencetat este \u0219i o ascultare l\u0103sat\u0103 de M\u00e2ntuitorul Iisus Hristos (Luca XVIII, 1), o porunc\u0103 exprimat\u0103 \u0219i de Sfin\u021bii Apostoli. Sf\u00e2ntul Apostol Pavel scrie tesalonicenilor: \u201eRuga\u021bi-v\u0103 ne\u00eencetat!\u201d \u0219i: \u201eDa\u021bi mul\u021bumire pentru toate\u201d (I Tesaloniceni V, 17, 18), pentru ca apoi s\u0103 afirme cu t\u0103rie, ca porunc\u0103: \u201eDuhul s\u0103 nu-l stinge\u021bi\u201d (I Tesaloniceni V, 19). A nu stinge Duhul<\/em> \u00eenseamn\u0103 a nu pierde harul, prezen\u021ba dumnezeirii din minte \u0219i inim\u0103. Un p\u0103rinte contemporan spune adesea c\u0103 \u201eDuhul este foarte fin\u201d: harul Duhului celui Preasf\u00e2nt pleac\u0103 u\u0219or de la noi, se retrage c\u00e2nd ne dezgolim de ve\u0219m\u00e2ntul dumnezeirii, de smerenie, c\u00e2nd lep\u0103d\u0103m ve\u0219m\u00e2ntul ascult\u0103rii \u0219i al smeritei cuget\u0103ri. C\u00e2nd lep\u0103d\u0103m acest ve\u0219m\u00e2nt, atunci, monahul sau chiar cre\u0219tinul, atrage \u00een inima sa cele contrare Duhului: judecata, m\u00e2nia, r\u0103utatea, iu\u021bimea \u0219i alte multe patimi, care sunt duhuri ale r\u0103ut\u0103\u021bii, amintite de Sf\u00e2ntul Pavel la Galateni, care sunt r\u0103sp\u00e2ndite \u00een v\u0103zduh. \u0218i aceasta, pentru c\u0103 atunci c\u00e2nd iei ceva, trebuie s\u0103 pui imediat \u00een loc, pentru c\u0103, altfel, \u201ese fac cele de pe urm\u0103 ale omului aceluia mai rele dec\u00e2t cele dint\u00e2i\u201d (Matei XII, 45).

Toat\u0103 str\u0103dania \u0219i lupta noastr\u0103 este pentru agonisirea harului Duhului Sf\u00e2nt, c\u0103ci altfel r\u0103m\u00e2nem oameni trupe\u0219ti. \u201eNu va r\u0103m\u00e2ne Duhul Meu pururea \u00een oamenii ace\u0219tia, pentru c\u0103 sunt numai trup\u201d (Facerea VI, 3), spune Duhul lui Dumnezeu \u00een Sf\u00e2nta Scriptur\u0103.

Pentru a \u00eemplini aceasta, preocuparea de baz\u0103 a monahului este \u201epaza min\u021bii dinspre aproapele\u201d, adic\u0103 s\u0103 aib\u0103 con\u0219tiin\u021ba curat\u0103 fa\u021b\u0103 de el, s\u0103 nu os\u00e2ndeasc\u0103 pe nimeni niciodat\u0103 cu nimic. \u201ePrin t\u0103cere \u0219i neos\u00e2ndire se p\u0103streaz\u0103 pacea sufletului\u201d, spun P\u0103rin\u021bii Bisericii, iar p\u0103rintele Antim G\u0103in\u0103, de la M\u0103n\u0103stirea Secu, dup\u0103 prima, a doua \u0219i a treia mustrare pentru vorba mult\u0103 \u0219i de\u0219art\u0103, nu mai primea la spovedanie \u2013 cea mai mare pedeaps\u0103 acordat\u0103 unui fiu duhovnicesc. Aceast\u0103 pedeaps\u0103 este ca ruperea ml\u0103di\u021bei din tulpin\u0103, ca alungarea lui Ismael din s\u00e2nurile p\u0103rinte\u0219ti ale lui Avraam (Facerea 21, 9\u201312 ), \u0219i este consecin\u021ba neascult\u0103rii.

\u00cen m\u0103n\u0103stire, \u00eentre p\u0103rintele duhovnicesc, stare\u021b, cum este \u00een ziua de ast\u0103zi, \u0219i fiu, trebuie s\u0103 fie o deplin\u0103 comuniune \u0219i comunicare. O neascultare c\u00e2t de mic\u0103 \u00eenl\u0103tur\u0103 Duhul lui Dumnezeu \u0219i ne afl\u0103m \u00een afara discern\u0103m\u00e2ntului. De aceea, ascultarea \u0219i t\u0103ierea voii sunt p\u0103zite cu sfin\u021benie. Prin t\u0103ierea voii, adic\u0103 a nu-\u0219i face niciodat\u0103 cineva voia sa, se aduce pacea \u0219i buna r\u00e2nduial\u0103 dintr-o m\u0103n\u0103stire.

Despre ascultare, p\u0103rintele Sofronie Saharov, ucenicul Sf\u00e2ntului Siluan Athonitul, spune: \u201eAscultarea este o tain\u0103 care se dezv\u0103luie numai \u00een Duhul Sf\u00e2nt \u0219i, \u00een acela\u0219i timp, este tain\u0103 \u0219i via\u021b\u0103 \u00een Biseric\u0103; […] ascultarea s-a descoperit a fi un dar de sus, nespus de mare. […] D\u00e2nd cu \u00eencredere, cu bun\u0103voin\u021b\u0103, cu dragoste, cu bucurie, voia sa \u0219i orice judecat\u0103 despre sine stare\u021bului, duhovnicului, ascult\u0103torul se smulge poverii celei grele a grijii lume\u0219ti \u0219i ajunge la cuno\u0219tin\u021ba a ceea ce este de nepre\u021buit: cur\u0103\u021bia min\u021bii \u00een Dumnezeu\u201d.

\u201eC\u0103lug\u0103ria, mai presus de toate, este cur\u0103\u021bia min\u021bii\u201d, afirm\u0103 mai departe Arhimandritul Sofronie. \u201eF\u0103r\u0103 de ascultare nu se poate ajunge la ea \u0219i, de aceea, f\u0103r\u0103 de ascultare, c\u0103lug\u0103ria nu exist\u0103; […] cur\u0103\u021bia min\u021bii, \u00eens\u0103, este darul cel osebit al c\u0103lug\u0103riei, necunoscut pe alte c\u0103i. […] Leg\u0103tura dintre stare\u021b \u0219i ucenic este una a sfin\u021birii.\u201d \u201ePentru ucenic aceast\u0103 tain\u0103 const\u0103 \u00een a \u00eenv\u0103\u021ba a s\u0103v\u00e2r\u0219i voia lui Dumnezeu, spre a p\u0103trunde \u00een sfera voii Dumnezeie\u0219ti \u0219i astfel a se \u00eemp\u0103rt\u0103\u0219i cu via\u021ba Dumnezeiasc\u0103; iar pentru stare\u021b, \u00een a face ca, prin rug\u0103ciunea \u0219i nevoin\u021ba vie\u021bii sale, s\u0103 aduc\u0103 pe ucenic la cuno\u0219tin\u021ba acestei c\u0103i \u0219i s\u0103 cultive \u00een el adev\u0103rata libertate, f\u0103r\u0103 de care m\u00e2ntuirea este cu neputin\u021b\u0103. Adev\u0103rata libertate se afl\u0103 acolo unde este Duhul Domnului, \u0219i, de aceea, \u0219i \u021belul ascult\u0103rii, precum \u0219i al vie\u021bii cre\u0219tine \u00een general, este dob\u00e2ndirea Duhului Sf\u00e2nt (II Corinteni III, 17)\u201d.

Adev\u0103ratul stare\u021b niciodat\u0103 nu \u00eencerc\u0103 \u201es\u0103 supun\u0103 voia ucenicului s\u0103u voii sale \u00abomene\u0219ti\u00bb, dar, \u00een cursul vie\u021buirii \u00eempreun\u0103, se pot ivi asemenea \u00eemprejur\u0103ri c\u00e2nd stare\u021bul se vede nevoit a st\u0103rui asupra \u00eemplinirii poruncii sale; adev\u0103ratul ucenic, \u00eens\u0103, niciodat\u0103 nu va aduce pe stare\u021b p\u00e2n\u0103 la aceasta\u201d<\/a>.

\u201eNevoin\u021ba stare\u021bului este mai grea dec\u00e2t cea a ucenicului, \u00een virtutea marii lui r\u0103spunderi \u00eenaintea lui Dumnezeu. Dar r\u0103spunderea \u00eenaintea lui Dumnezeu cade pe umerii stare\u021bului numai \u00een acel caz \u00een care ucenicul \u00eei face ascultare; iar de nu, atunci toat\u0103 greutatea r\u0103spunderii ac\u021biunilor sale o poart\u0103 \u00eensu\u0219i ucenicul, care pierde prin aceasta ceea ce c\u00e2\u0219tig\u0103 nevoitorul prin ascultare<\/strong>\u201d<\/a>.

Pentru \u00eemplinirea acestui ideal, \u00een via\u021ba de ob\u0219te, ne stau \u00eenainte diferite piedici. Cea mai grea \u0219i greu de \u00eenl\u0103turat este m\u00e2ndria cu fiicele ei, dintre care la loc de \u201ecinste\u201d este egoismul. Dar, de voie\u0219te omul, \u201etoate sunt cu putin\u021b\u0103 celui ce crede\u201d (Marcu IX, 23). Exemple sunt nenum\u0103rate \u00een Pateric \u0219i \u00een Vie\u021bile Sfin\u021bilor; amintim doar de cuviosul Dositei, ucenicul avei Dorotei. Acesta, dup\u0103 numai \u00een c\u00e2\u021biva ani de m\u0103n\u0103stire, \u00een care nevoin\u021ba sa a fost de a nu-\u0219i face voia, c\u00e2nd a trecut la cele ve\u0219nice, \u201enumai pentru ascultarea ce f\u0103cea\u201d, a str\u0103lucit mai mult dec\u00e2t to\u021bi cei din ceata nevoitorilor. El s-a \u00eenvrednicit chiar s\u0103 stea \u00een fa\u021ba Preasfintei \u0219i Dumnezeie\u0219tii Treimi \u0219i s\u0103 se roage pentru cei r\u0103ma\u0219i \u00een urm\u0103.

Aceasta este plata, aceasta e cununa celor ce de bun\u0103 voie \u0219i nesili\u021bi de nimeni au luat \u201ejugul cel u\u0219or\u201d \u0219i \u201esarcina cea u\u0219oar\u0103\u201d a lui Hristos \u0219i I-au urmat. \u0218i, atunci, e pe deplin meritat efortul, c\u0103ci \u00een afar\u0103 de suflet, care este \u201edin Dumnezeu\u201d \u0219i \u201ese \u00eentoarce la Dumnezeu\u201d, nimic nu este ve\u0219nic pe p\u0103m\u00e2nt<\/strong> (Ecclesiastul XII, 7).

Toate acestea, plinirea faptelor bune, nevoin\u021ba, ascultarea, t\u0103ierea voii, cur\u0103\u021bia, s\u0103r\u0103cia, r\u0103bdarea, statornicia, b\u0103rb\u0103\u021bia, curajul \u0219i celelalte virtu\u021bi care domnesc \u00een via\u021ba monahiceasc\u0103, fac din aceast\u0103 via\u021b\u0103 cu adev\u0103rat o jertf\u0103 bine primit\u0103 \u00eenaintea lui Dumnezeu.

Tr\u0103ind astfel, monahul se sfin\u021be\u0219te pe sine \u0219i sfin\u021be\u0219te pe cei din jur, el e lumin\u0103 \u0219i via\u021b\u0103 tuturor celor din \u201ecas\u0103\u201d. Sf\u00e2ntul Ioan Sc\u0103rarul spune c\u0103 rug\u0103ciunea este sus\u021bin\u0103toarea acestei lumi. \u00cen duhul acesta, \u201ea sus\u021bine\u201d \u00eenseamn\u0103 a fi suportul, a sprijini, a \u021bine ceva ca pe bra\u021be, \u0219i, astfel, \u00een acest duh, lumea are nevoie de rug\u0103tori.

Putem spune, deci, c\u0103 monahul are curajul de a transforma \u00een via\u021b\u0103 cuvintele M\u00e2ntuitorului Hristos, d\u00e2nd astfel n\u0103dejde lumii. Cuvintele lui Hristos sunt duh \u0219i via\u021b\u0103, iar monahul arat\u0103, c\u0103 ele pot \u00eenc\u0103pea \u0219i deveni lucr\u0103toare \u0219i \u00eentr-un trup neputincios. El arat\u0103 lumii \u00eentregi, acestei lumi br\u0103zdate de dezn\u0103dejde \u0219i de lipsa unor direc\u021bii m\u00e2ntuitoare, c\u0103 \u00eenc\u0103 nu este totul pierdut. El d\u0103 m\u0103rturie prin \u00eens\u0103\u0219i via\u021ba lui de adev\u0103rul spuselor lui Hristos: \u201eIat\u0103 Eu cu voi sunt \u00een toate zilele, p\u00e2n\u0103 la sf\u00e2r\u0219itul veacului\u201d (Matei XXVIII, 20), \u00eent\u0103rind prin exemplul personal, de multe ori ne\u00een\u021beles de c\u0103tre ceilal\u021bi, cuvintele cu care \u00ce\u0219i \u00eemb\u0103rb\u0103teaz\u0103 Bunul P\u0103stor turma Sa cea cuv\u00e2nt\u0103toare: \u201eNu te teme, turm\u0103 mic\u0103, pentru c\u0103 Tat\u0103l vostru a binevoit s\u0103 v\u0103 dea vou\u0103 \u00cemp\u0103r\u0103\u021bia!\u201d (Luca XII, 32).

A\u0219adar, avem nevoie de un monahism bine ancorat \u00een legile \u0219i r\u00e2nduielile cele duhovnice\u0219ti, pentru a fi vii \u0219i liberi \u00een Duhul Cel d\u0103t\u0103tor de via\u021b\u0103. Cei ce nu sunt monahi s\u0103-i sprijine pe cei care sunt, c\u0103ci mai mult ca oric\u00e2nd lumea are nevoie de astfel de sus\u021bin\u0103tori.

Iar noi, monahii de ast\u0103zi, s\u0103 ne amintim de p\u0103rin\u021bii no\u0219tri \u2013 Sfin\u021bii P\u0103rin\u021bi \u2013, care au dorit s\u0103 tr\u0103iasc\u0103 astfel de vremuri, pentru a se nevoi mai mult pentru binele lumii. Noi, cei chema\u021bi la o astfel de lucrare sf\u00e2nt\u0103, ad\u00e2nc duhovniceasc\u0103, s\u0103 o facem, c\u0103ci Hristos nu ne va r\u0103m\u00e2ne dator. Ne va da \u0219i nu ne va lua \u00eenapoi, ne va da \u0219i nu-I va p\u0103rea r\u0103u. A\u0219adar, cu bucurie spre sf\u00e2nta nevoin\u021b\u0103! S\u0103 vrem \u0219i s\u0103 facem! \u0218i s\u0103 nu uit\u0103m c\u0103 Iisus este singura bucurie a c\u0103lug\u0103rului:

Iisuse prealine, bucuria c\u0103lug\u0103rilor!
Iisuse, m\u00e2ng\u00e2ierea sufletului meu!
Iisuse, lumin\u0103torul min\u021bii mele!
Iisuse, veselia inimii mele!
Iisuse, Fiul lui Dumnezeu, miluie\u0219te-m\u0103!<\/p>

Arhimandrit Melchisedec Velnic – Manastirea Putna<\/em><\/p>","protected":false},"excerpt":{"rendered":"

\u201eDe po\u021bi crede, toate sunt cu putin\u021b\u0103 celui ce crede\u201d (Marcu XXIII, 9) \u0219i \u201ef\u0103r\u0103 El nimic nu s-a f\u0103cut din ce s-a f\u0103cut\u201d (Ioan I, 3), spune M\u00e2ntuitorul nostru Iisus Hristos. A crede \u00een via\u021ba de dincolo, a crede \u00een puterea creatoare a Dumnezeului celui ve\u0219nic, a crede c\u0103 Dumnezeu este viu \u0219i lucr\u0103tor […]<\/p>\n","protected":false},"author":1,"featured_media":3583,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_uag_custom_page_level_css":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center 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