{"id":894,"date":"2025-08-29T13:38:40","date_gmt":"2025-08-29T11:38:40","guid":{"rendered":"http:\/\/www.klasterdoksany.net\/?page_id=894"},"modified":"2025-08-29T13:38:40","modified_gmt":"2025-08-29T11:38:40","slug":"riquera-de-clasters","status":"publish","type":"page","link":"https:\/\/www.klasterdoksany.net\/?page_id=894","title":{"rendered":"Riquera de Clasters"},"content":{"rendered":"
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Riquera de Clasters<\/h2>\n

„Norbert se rozhodl s mu\u017ei povolat i \u017eeny tak, abychom v jeho kl\u00e1\u0161terech vid\u011bli tvrd\u0161\u00ed a p\u0159\u00edsn\u011bj\u0161\u00ed \u017eivot \u017een ne\u017e mu\u017e\u016f. Ti toti\u017e po vstupu do \u0159ehole kv\u016fli nutn\u00fdm prac\u00edm a jin\u00fdm zam\u011bstn\u00e1n\u00edm vych\u00e1zej\u00ed na ve\u0159ejnost, \u010dasto se zab\u00fdvaj\u00ed c\u00edrkevn\u00edmi nebo i sv\u011btsk\u00fdmi z\u00e1le\u017eitostmi a \u010dasto ty, kter\u00e9 jsme z d\u0159\u00edv\u011bj\u0161\u00edho \u017eivota znali jako chud\u00e9 venkovany, vid\u00edme, jak py\u0161n\u011b jezd\u00ed v \u0159eholn\u00edm h\u00e1bitu. Ale pro \u017eeny plat\u00ed hned po jejich vstupu do \u0159ehole trval\u00fd z\u00e1kon st\u00e1le se zdr\u017eovat v uzav\u0159en\u00ed v okruhu domu, nikdy nevych\u00e1zet, s \u017e\u00e1dn\u00fdm mu\u017eem ani s ciz\u00edm, ani s bratrem \u010di p\u0159\u00edbuzn\u00fdm nemluvit krom\u011b u m\u0159\u00ed\u017ee v kostele, kdy\u017e s mu\u017eem sed\u00ed dva brat\u0159i laici venku a se \u017eenou dv\u011b sestry uvnit\u0159 a poslouchaj\u00ed, co se mluv\u00ed. Aby byla odstran\u011bna v\u0161echna p\u00fdcha a t\u011blesn\u00e1 \u017e\u00e1dostivost, na sam\u00e9m po\u010d\u00e1tku povol\u00e1n\u00ed brzy po p\u0159ijet\u00ed jsou jim ust\u0159i\u017eeny vlasy a\u017e k u\u0161\u00edm; aby se v\u00edce l\u00edbily nebesk\u00e9mu \u017denichu Kristu, a\u0165 jsou pro jeho l\u00e1sku zo\u0161kliveny na k\u0159ehk\u00fdch p\u016fvabech t\u011bla. \u017d\u00e1dn\u00e9 nen\u00ed dovoleno nosit vz\u00e1cn\u00fd od\u011bv, ale \u0161at z vlny nebo z ov\u010d\u00edch ko\u017e\u00ed, \u017e\u00e1dn\u00e9 nen\u00ed dovoleno nosit na hlav\u011b – jak to n\u011bkter\u00e9 \u0159eholnice d\u011blaj\u00ed – hedv\u00e1bn\u00fd z\u00e1voj, ale velmi prost\u00fd \u010dern\u00fd \u0161\u00e1tek. A a\u010dkoliv je zn\u00e1mo, \u017ee jsou uzav\u0159eny v takov\u00e9 p\u0159\u00edsnosti, chudob\u011b a ml\u010den\u00ed, vid\u00edme jako z\u00e1zrakem, \u017ee s Kristovou pomoc\u00ed denn\u011b k nim p\u0159ich\u00e1zej\u00ed dal\u0161\u00ed \u017eeny, a to nejen chud\u00e9 venkovanky, ale je\u0161t\u011b v\u00edce urozen\u00e9 a velmi bohat\u00e9, jak mlad\u00e9 vdovy, tak mladi\u010dk\u00e9 d\u00edvky. Sp\u011bch\u00e1 jich v milosti povol\u00e1n\u00ed, v pohrd\u00e1n\u00ed rozko\u0161emi sv\u011bta k umrtvov\u00e1n\u00ed n\u011b\u017en\u00e9ho t\u011bla do kl\u00e1\u0161ter\u016f toho zalo\u017een\u00ed tolik, \u017ee jich tam dnes odhadujeme na v\u00edce ne\u017e deset tis\u00edc.\u201c<\/p>\n

Tak toto p\u00ed\u0161e podle zpr\u00e1vy prvn\u00edho opata v Pr\u00e9montr\u00e9 Huga de Fosses benedikt\u00fdn a Norbert\u016fv sou\u010dasn\u00edk He\u0159man z Tourn\u00e9 v 3. knize \u201eZ\u00e1zraky Panny Marie z Laonu\u201c, napsan\u00e9 mezi roky 1140 a 1147. Na tomto textu je tak\u00e9 z\u00e1visl\u00e1 17. kapitola Vita Norberti B.
\nHe\u0159man\u016fv text odkazuje na prvotn\u00ed dobu v Pr\u00e9montr\u00e9 a na jednu ze jmenovan\u00fdch konvr\u0161ek, jednu zcela typickou, kter\u00e1 je pova\u017eov\u00e1na za historickou – Riqueru de Clastris. Je t\u0159eba ji vid\u011bt ve velk\u00e9m kontextu konverz\u00ed \u0161lechtic\u016f ve 12. stolet\u00ed, proto\u017ee p\u0159ed sebou m\u00e1me vlastn\u011b zcela typick\u00fd pr\u016fb\u011bh: vdan\u00e1 \u017eena \u0161lechtick\u00e9ho p\u016fvodu odkazuje sv\u00e9 jm\u011bn\u00ed, kter\u00e9 p\u0159inesla do man\u017eelstv\u00ed, n\u011bjak\u00e9mu kl\u00e1\u0161teru a sama do n\u011bj vstupuje. Takov\u00e9 vstupy byly \u010dast\u00e9, a tyto \u017eeny pak \u010dasto hr\u00e1ly v kl\u00e1\u0161te\u0159e d\u00edky sv\u00fdm schopnostem a kontakt\u016fm d\u016fle\u017eitou roli, v neposledn\u00ed \u0159ad\u011b i v administraci, to je ve spr\u00e1v\u011b kl\u00e1\u0161tera. Konvr\u0161i a konvr\u0161ky jsou p\u0159itom po\u010detn\u011b daleko siln\u011bj\u0161\u00ed ne\u017e kanovn\u00edci.<\/p>\n

He\u0159manova chv\u00e1la na Norberta je krom\u011b toho seps\u00e1na po roce 1130, z kter\u00e9ho m\u00e1me v Pr\u00e9montr\u00e9 prvn\u00ed Consuetudines. Z nich dost\u00e1v\u00e1me tak\u00e9 zna\u010dn\u011b jasn\u00fd dojem o \u017eivot\u011b \u017een v t\u011bchto kl\u00e1\u0161terech, kter\u00e9 se d\u0159\u00edve r\u00e1dy ozna\u010dovaly za dvojit\u00e9 kl\u00e1\u0161tery, ale nyn\u00ed se podle Bruna Kringse rad\u011bji naz\u00fdvaj\u00ed kl\u00e1\u0161tery \u201eanexovan\u00e9\u201c. U Riquery stoj\u00edme tak\u00e9 je\u0161t\u011b p\u0159ed p\u0159esunem sester z Pr\u00e9montr\u00e9 do Fontenelle v roce 1138. P\u0159\u00edkladem takov\u00e9ho anexovan\u00e9ho kl\u00e1\u0161tera je i kl\u00e1\u0161ter Vessra v Durynsku, zalo\u017een\u00fd mezi l\u00e9ty 1131-35. Tam se dle archeologick\u00fdch pr\u016fzkum\u016f uk\u00e1zalo, \u017ee v ji\u017en\u00edm k\u0159\u00eddle byly p\u016fvodn\u011b dv\u011b kl\u00e1\u0161tern\u00ed oblasti (tak\u00e9 dva refekt\u00e1\u0159e), od nich\u017e ta druh\u00e1 byla odd\u011blena zd\u00ed, ale byla p\u0159\u00edstupn\u00e1 jen shora jedn\u00edm schodi\u0161t\u011bm. Tato \u010d\u00e1st byla p\u016fvodn\u011b v\u011bt\u0161\u00ed a byla po p\u0159es\u00eddlen\u00ed \u017een do Trostadtu r. 1171 zmen\u0161ena a n\u011bkolikr\u00e1t p\u0159estav\u011bna; p\u0159edev\u0161\u00edm ji\u017e nebyl nutn\u00fd vlastn\u00ed vstup sester do kostela v prvn\u00edm poschod\u00ed.<\/p>\n

Jak bychom si mohli p\u0159edstavit \u017eivot sester v takov\u00e9m anexovan\u00e9m kl\u00e1\u0161te\u0159e?<\/p>\n

Podle Consuetudines z r. 1130: V \u010dele sv\u00e9ho konventu stoj\u00ed p\u0159evorka, \u0159\u00edd\u00ed denn\u00ed \u0159\u00e1d sester, tak\u00e9 j\u00ed p\u0159ipadaj\u00ed \u00fakoly, kter\u00e9 jinak m\u011bl opat. P\u0159enech\u00e1v\u00e1 jedn\u00e9 nebo v\u00edce sestr\u00e1m dohled nad ur\u010dit\u00fdmi oblastmi, jako je slu\u017eba u stolu, p\u00e9\u010de o pr\u00e1dlo, pran\u00ed od\u011bv\u016f, zpracov\u00e1v\u00e1n\u00ed vlny, p\u00e9\u010de o nemocn\u00e9. O p\u016flnoci vst\u00e1vaj\u00ed sestry k Matutinu, ti\u0161e se modl\u00ed v kostele, resp. ve sv\u00e9 orato\u0159i, tam se tak\u00e9 \u00fa\u010dastn\u00ed m\u0161\u00ed. Mari\u00e1nsk\u00e9 oficium a mal\u00e9 Hodinky se modl\u00ed i b\u011bhem pr\u00e1ce. Kv\u016fli sv\u00e9 p\u0159\u00edsn\u00e9 klauzu\u0159e mohou pro cel\u00e9 spole\u010denstv\u00ed p\u0159evz\u00edt jen ur\u010dit\u00e9 slu\u017eby a ne jako konvr\u0161i pracovat v d\u00edln\u00e1ch nebo ve dvorech. Sestry p\u0159edev\u0161\u00edm zpracov\u00e1vaj\u00ed vlnu, vyr\u00e1b\u011bj\u00ed z n\u00ed l\u00e1tku a oble\u010den\u00ed pro v\u0161echny \u010dleny kl\u00e1\u0161tera, za\u0161\u00edvaj\u00ed a perou pr\u00e1dlo a oble\u010den\u00ed. Na mnoha m\u00edstech se mimoto staraj\u00ed o ovce, doj\u00ed je a vyr\u00e1b\u011bj\u00ed s\u00fdr. Jejich \u010dinnost v kl\u00e1\u0161tern\u00edm dom\u011b pro pocestn\u00e9 a nemocn\u00e9 se z principu vztahuje pouze na slu\u017ebu \u017een\u00e1m. Nikdo nem\u00e1 p\u0159\u00edstup do obydl\u00ed sester, krom\u011b opata, provizora, ov\u0161em jen za doprovodu dvou nebo t\u0159\u00ed star\u0161\u00edch konvr\u0161ek, a kn\u011bze, kter\u00fd nemocn\u00fdm ud\u011bluje sv\u00e1tosti nebo po smrti sestry vykon\u00e1 Commendatio animae. Stanovy d\u00e1le p\u0159edpokl\u00e1daj\u00ed, \u017ee sestry, p\u0159inejmen\u0161\u00edm ty, kter\u00e9 um\u011bj\u00ed \u010d\u00edst a ps\u00e1t, p\u0159\u00edpadn\u011b se to nau\u010dily v kl\u00e1\u0161te\u0159e, se nau\u010d\u00ed z\u00e1klady latiny. S dovolen\u00edm opata dost\u00e1vaj\u00ed knihy, p\u0159edev\u0161\u00edm \u017ealt\u00e1\u0159 s p\u0159ipojen\u00fdmi kantiky, hymny a modlitbami, a tak\u00e9 dal\u0161\u00ed modlitebn\u00ed knihy, mari\u00e1nsk\u00e9 oficium a vigilie slavnost\u00ed, kdy\u017e se \u00fa\u010dastn\u00ed ch\u00f3rov\u00e9 modlitby kanovn\u00edk\u016f. Pokud toho n\u011bkter\u00e1 sestra p\u0159ed sv\u00fdm vstupem um\u011bla v\u00edc, jak je poznamen\u00e1no v Consuetudines, m\u016f\u017ee s dovolen\u00edm opata dostat ve voln\u00fdch dnech tak\u00e9 dal\u0161\u00ed knihy. Tak to zjistil nap\u0159. opat z Bonne-Esperans Phillipp von Harvengt p\u0159i jedn\u00e9 n\u00e1v\u0161t\u011bv\u011b \u017eensk\u00e9ho kl\u00e1\u0161tera, kdy\u017e zastihl jednu sestru s kn\u00ed\u017ekou, kterou napsala ona sama. \u0158ekla mu k tomu: \u201eByla jsem dobr\u00e1 \u017ea\u010dka\u201c.<\/p>\n

V tomto r\u00e1mci si nyn\u00ed m\u016f\u017eeme p\u0159edstavit Riqueru. Je toho m\u00e1lo, co o n\u00ed v\u00edme. U Jana Le Paige m\u00e1 jej\u00ed Vita pouze p\u016fl str\u00e1nky, shrom\u00e1\u017ed\u011bn\u00e9 podle vlastn\u00edch informac\u00ed z r\u016fzn\u00fdch rukopis\u016f \u0159\u00e1du. Tato Vita ji\u017e tak\u00e9 ukazuje hagiografick\u00e9 rysy, kter\u00e9 nejsou ve v\u0161ech bodech historicky dolo\u017eiteln\u00e9. Tedy: Riquera sama je \u0161lechtick\u00e9ho p\u016fvodu. Vdala se za Raymonda de Clastris, s\u00eddl\u00edc\u00edho ve Vermandois, v dne\u0161n\u00ed Picardii \u2013 to je oblast severoz\u00e1padn\u011b od Pr\u00e9montr\u00e9, u Saint-Quentin. P\u0159esto kdy\u017e se Norbert v r. 1120 usadil v Pr\u00e9montr\u00e9, jde k n\u011bmu kv\u016fli sv\u00e9mu obr\u00e1cen\u00ed, conversionis gratia, jak je to v listin\u011b biskupa Simona von Vermandois z Noyonu v\u00fdslovn\u011b \u0159e\u010deno, aby se stala konvr\u0161kou. A p\u0159ed\u00e1v\u00e1 mu k ob\u017eiv\u011b brat\u0159\u00ed v Pr\u00e9montr\u00e9 jednu \u010d\u00e1st sv\u00e9ho v\u011bna, kus zem\u011b p\u0159i Belmontu (Bussieres-les-Belmont). Biskup z Noyonu potvrzuje tuto transakci v r. 1121. Nedov\u00edd\u00e1me se nic dal\u0161\u00edho o osudu jej\u00edho man\u017eela, ani o d\u011btech, pokud je m\u011bli. To je ale sp\u00ed\u0161 nepravd\u011bpodobn\u00e9. Mo\u017en\u00e1 to byl d\u016fvod, pro\u010d se odv\u00e1\u017eila ud\u011blat tento krok.<\/p>\n

Norbert s\u00e1m d\u00e1v\u00e1 Rique\u0159e z\u00e1voj a p\u0159ij\u00edm\u00e1 ji za konvr\u0161ku. D\u00e1le se z jej\u00ed Vity dozv\u00edd\u00e1me, \u017ee se v Pr\u00e9montr\u00e9 ji\u017e po kr\u00e1tk\u00e9m \u010dase stala spr\u00e1vkyn\u00ed z\u0159\u00edzen\u00e9ho domu pro chud\u00e9 a pocestn\u00e9: pauperum Xenodochium. Ten asi st\u00e1l v bl\u00edzkosti kl\u00e1\u0161tera pro \u017eeny. To odpov\u00edd\u00e1 Norbertovu z\u00e1kladn\u00edmu po\u017eadavku, kter\u00fd mezi t\u0159emi v\u011bcmi, kter\u00e9 doporu\u010doval sv\u00fdm brat\u0159\u00edm, jak to sledujeme ve Vita B, jmenoval p\u00e9\u010di o chud\u00e9 a pohostinnost. Pr\u00e1v\u011b ve st\u0159edov\u011bku byla u kl\u00e1\u0161ter\u016f p\u0159\u00edtomnost \u201ehospic\u016f\u201c d\u016fle\u017eitou v\u011bc\u00ed, proto\u017ee velk\u00e1 \u010d\u00e1st obyvatelstva cestovala, a to bylo velmi obt\u00ed\u017en\u00e9 a n\u00e1kladn\u00e9. Takov\u00fd \u201ehospic\u201c si mus\u00edme p\u0159edstavit jako komplexn\u00ed instituci: ubytovnu pro pocestn\u00e9, i se st\u00e1jemi pro kon\u011b, m\u00edsto p\u00e9\u010de o chud\u00e9 a \u010d\u00e1st pro nemocn\u00e9, rozd\u011blenou pro mu\u017ee a \u017eeny. O mu\u017ee se starali ch\u00f3rov\u00ed i lai\u010dt\u00ed brat\u0159i, o \u017eeny sestry. Alespo\u0148 v tomto prvotn\u00edm obdob\u00ed to pat\u0159ilo k prac\u00edm konvr\u0161ek, kter\u00e9 nem\u011bly povinnost p\u0159\u00edsn\u00e9 klauzury, jak ji vid\u00edme po r. 1130 za Huga de Fosses. Potom \u017eeny sm\u011bly opustit klauzuru jen kv\u016fli trval\u00e9mu odchodu do jin\u00e9ho konventu. Ani ze zdravotn\u00edho d\u016fvodu nebylo dovoleno vyj\u00edt. \u017deny \u017eij\u00edc\u00ed ve sv\u011bt\u011b, ani p\u0159\u00edbuzn\u00ed, nem\u011bli dovoleno sestry nav\u0161t\u00edvit. V t\u00e9 dob\u011b ji\u017e existovala kl\u00e1\u0161tern\u00ed \u0161kola sester, ve kter\u00e9 se vyu\u010dovaly jen d\u00edvky, kter\u00e9 s nimi \u017eily ve spole\u010denstv\u00ed nebo cht\u011bly do \u0159\u00e1du vstoupit.<\/p>\n

U Riquery je\u0161t\u011b nejsme tak daleko. V\u00edme jen, \u017ee se vy\u010derpala ve slu\u017eb\u011b nemocn\u00fdm a chud\u00fdm v hospicu, kter\u00fd vedla. Pr\u00e1v\u011b v t\u00e9to prvotn\u00ed dob\u011b je z\u00e1rove\u0148 ide\u00e1l chudoby nejen slovn\u00edm vyzn\u00e1n\u00edm. Sami cht\u011bli b\u00fdt skute\u010dn\u011b chud\u00fdmi, i kdy\u017e kl\u00e1\u0161ter jako instituce byl r\u016fzn\u00fdm obdarov\u00e1n\u00edm st\u00e1le bohat\u0161\u00ed. Byla to rozpolcenost, kter\u00e1 se ukazuje pr\u00e1v\u011b tak u n\u00e1s jako je\u0161t\u011b siln\u011bji u cisterci\u00e1k\u016f. To charakterizuje nap\u0159. Vivianus z Pr\u00e9montr\u00e9 ve sv\u00e9m trakt\u00e1tu sepsan\u00e9m mezi lety 1135-1140. Je to spis o svobodn\u00e9 v\u016fli (touze) \u017e\u00edt jako \u201epauperum Praemonstratae ecclesiae minimus\u201c, tedy jako nejmen\u0161\u00ed z chud\u00fdch c\u00edrkve (kostela) v Pr\u00e9montr\u00e9. Zpo\u010d\u00e1tku se to vztahovalo na materi\u00e1ln\u00ed chudobu pr\u00e1v\u011b zalo\u017een\u00e9ho Pr\u00e9montr\u00e9, ale ji\u017e za Huga de Fosses je zde velmi dob\u0159e funguj\u00edc\u00ed ekonomika s v\u00edce dvory, usedlostmi atd. Skute\u010dn\u011b je to ide\u00e1l chudoby, kter\u00fd Norberta utv\u00e1\u0159el od po\u010d\u00e1tku jeho obr\u00e1cen\u00ed a jeho\u017e protikladem nen\u00ed jen bohatstv\u00ed, ale \u2013 jak stoj\u00ed v \u017ealmech \u2013 p\u0159edev\u0161\u00edm moc. Norbert p\u0159ej\u00edm\u00e1 pro sv\u016fj \u0159\u00e1d ide\u00e1l \u201epauperes Christi\u201c \u2013 Kristov\u00fdch chud\u00fdch: zp\u016fsob \u017eivota podle p\u0159\u00edkladu apo\u0161tol\u016f, chodit bos\u00ed jako putuj\u00edc\u00ed kazatel\u00e9. Byl to jist\u011b jeden z jeho nejv\u00fdznamn\u011bj\u0161\u00edch v\u00fdkon\u016f – tento zp\u016fsob \u017eivota v r\u00e1mci ofici\u00e1ln\u00ed c\u00edrkve, i kdy\u017e s konflikty uvnit\u0159, se z\u00e1rove\u0148 vyhnul podez\u0159en\u00ed z hereze. Na konci reformn\u00edho obdob\u00ed platilo \u201epauper Christi\u201c jako katolick\u00e9 ji\u017e jen v okruhu kl\u00e1\u0161ter\u016f, a ne ve spole\u010denstv\u00ed putuj\u00edc\u00edch kazatel\u016f na ulic\u00edch a n\u00e1m\u011bst\u00edch. Pro canonici regulares je \u201e\u017e\u00edt podle \u0159ehole\u201c a \u201e\u017e\u00edt bez vlastn\u00edho majetku\u201c synonymem, a pokud se n\u011bkter\u00fd kl\u00e1\u0161ter p\u0159ipojil k takov\u00e9mu hnut\u00ed, jednodu\u0161e se o n\u011bm \u0159\u00edkalo, \u017ee zavedl \u017eivot chudoby. Korunn\u00edm sv\u011bdkem tohoto pojet\u00ed chudoby je i Anselm z Havelbergu. P\u0159ivlast\u0148uje si n\u00e1padn\u00fdm zp\u016fsobem nov\u00fd \u0161lechtick\u00fd p\u0159\u00eddomek, jak to ozna\u010duje Georg Schreiber. Tak o sob\u011b hovo\u0159\u00ed jako o Kristovu chud\u00e9m, a ozna\u010duje se jako \u201eubo\u017e\u00e1k Krist\u016fv, naz\u00fdvan\u00fd biskup z Havelbergu \u201c. P\u0159edev\u0161\u00edm ve sv\u00e9 epistola apologetica, napsan\u00e9 r. 1138, vyjad\u0159uje prvotn\u00ed premonstr\u00e1tsk\u00e9 pojet\u00ed chudoby. Do t\u00e9 doby a tohoto pojet\u00ed pln\u011b zapad\u00e1 i Riquera, kter\u00e1 je v pramenech chv\u00e1lena jako \u00fat\u011bcha chud\u00fdch, nemajetn\u00fdch a opu\u0161t\u011bn\u00fdch, a to a\u017e tak, \u017ee byla po sv\u00e9 smrti r. 1136 poh\u0159bena v Pr\u00e9montr\u00e9 na h\u0159bitov\u011b chud\u00fdch, kter\u00fd pat\u0159il k hospicu.<\/p>\n

Druhou vlastnost zd\u016fraz\u0148uje hagiografick\u00fdm zp\u016fsobem jej\u00ed Vita, kter\u00e1 n\u00e1s tak\u00e9 uv\u00e1d\u00ed do tohoto obdob\u00ed: vz\u00e1jemn\u00e9 propojen\u00ed vita activa a contemplativa v nov\u00e9 \u017eivotn\u00ed form\u011b, jak to cht\u011bl Norbert i jeho prvn\u00ed n\u00e1sledovn\u00edci. A\u010dkoliv byla svou p\u00e9\u010d\u00ed o druh\u00e9 zcela zam\u011bstn\u00e1na jako Marta, tak to \u0159\u00edk\u00e1 Vita, dlouze setrv\u00e1vala sv\u00fdm duchem v kontemplaci u nebesk\u00fdch v\u011bc\u00ed. Spojila tedy Martu a Marii a t\u00edm p\u0159esn\u011b uskute\u010dnila program, kter\u00fd popisuje Anselm ve sv\u00e9 epi\u0161tole proti benediktinsk\u00e9mu opatu Egbertovi z Huisburgu, kdy\u017e mezi jin\u00fdm vyt\u00fdk\u00e1 premonstr\u00e1t\u016fm spojen\u00ed vita activa a contemplativa: \u201eMni\u0161i jsou pro to \u201euchvatiteli\u201c, kdy\u017e si p\u0159ed ostatn\u00edmi n\u00e1rokuj\u00ed ozna\u010den\u00ed kontemplativn\u00ed, nebo\u0165 prav\u00e1 profese kanovn\u00edk\u016f nevylu\u010duje, aby \u010das od \u010dasu nebyli pozvednuti samou milost\u00ed do nejvy\u0161\u0161\u00ed sf\u00e9ry kontemplace – a toto se m\u016f\u017ee l\u00e9pe d\u00edt, kdy\u017e na sebe vezmou p\u00e9\u010di o druh\u00e9.\u201c<\/p>\n

Ulrich Leinsle, Stift Schl\u00e4gl<\/p>\n

Prameny:
\nVita Beatae Ricvverae, in: Johannes Le Paige, Bibliotheca Praemonstratensis Ordinis, Paris 1633, Nachdruck Averbode 1968 (Instrumenta Praemonstratensia, fasc. 3), Liber II, S. 438f.
\nNorbert and Early Norbertine Spirituality. Selected and introduced by Theodore J. Antry and Carol Neel, New York \u2013 Mahwah 2007.
\nBruno Krings, Die Pr\u00e4monstratenser und ihr weiblicher Zweig, in: Studien zum Pr\u00e4monstratenserorden, hg. von Irene Crusius und Helmut Flachenecker, G\u00f6ttingen 2003, S. 75\u2013105.
\nUlrich G. Leinsle, Vivianus von Pr\u00e9montr\u00e9. Ein Gegner Abaelards in der Lehre von der Freiheit, Averbode 1978 (Bibliotheca Analectorum Praemonstratensium, fasc. 13).<\/p>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/p><\/div>\n<\/section>\n","protected":false},"excerpt":{"rendered":"

Riquera de Clasters „Norbert se rozhodl s mu\u017ei povolat i \u017eeny tak, abychom v jeho kl\u00e1\u0161terech vid\u011bli tvrd\u0161\u00ed a p\u0159\u00edsn\u011bj\u0161\u00ed \u017eivot \u017een ne\u017e mu\u017e\u016f. Ti toti\u017e po vstupu do \u0159ehole kv\u016fli nutn\u00fdm prac\u00edm a jin\u00fdm zam\u011bstn\u00e1n\u00edm vych\u00e1zej\u00ed na ve\u0159ejnost, \u010dasto se zab\u00fdvaj\u00ed c\u00edrkevn\u00edmi nebo i sv\u011btsk\u00fdmi z\u00e1le\u017eitostmi a \u010dasto ty, kter\u00e9 jsme z d\u0159\u00edv\u011bj\u0161\u00edho \u017eivota …<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"template-builder.php","meta":{"footnotes":""},"class_list":["post-894","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.klasterdoksany.net\/index.php?rest_route=\/wp\/v2\/pages\/894","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.klasterdoksany.net\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.klasterdoksany.net\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.klasterdoksany.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.klasterdoksany.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=894"}],"version-history":[{"count":1,"href":"https:\/\/www.klasterdoksany.net\/index.php?rest_route=\/wp\/v2\/pages\/894\/revisions"}],"predecessor-version":[{"id":895,"href":"https:\/\/www.klasterdoksany.net\/index.php?rest_route=\/wp\/v2\/pages\/894\/revisions\/895"}],"wp:attachment":[{"href":"https:\/\/www.klasterdoksany.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=894"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}