| Sažetak | Prikaz razvojnog procesa kršćanske molitve od njezinog početnog stadija: Što je molitva, te njezina narav i sama nužnost do njezine stupnjevitosti u mislima sv. Terezije Avilske. U prvom dijelu rada iznosimo molitvu koja predstavlja stvarnost koja iziskuje čitavu ljudsku osobu. Kad Isus moli time nas uči moliti. Kršćanska molitva svoj uzor i uzrok ima u Isusu Kristu, dok se njezina nužnost očituje u potrebi za duhovnom hranom. Molitvu stavljamo u središte liturgije Crkve, gdje ona svoj vrhunac i puninu doživljava u euharistiji, spomen- činu Gospodinove muke i Uskrsnuća. Svetci su nam primjer molitve, njihova duboka uvjerenost u vlastite izrečene definicije o molitvi odraz su njihovog životnog iskustva što donosimo u drugom dijelu rada. Terezija Avilska proglašena od Crkve – Naučiteljicom molitve u svojim djelima iznosi vlastiti nauk o molitvi. Nauk obuhvaća njezin osobni rast i odgoj za molitvu. U osobnom odgoju ističe ideal služenja i razlog kršćanskog življenja, čime smjera na Crkvu. Za nju poziv na redovništvo jest ujedno poziv na molitvu. Središte njezinog duhovnog života je Božja ljubav, koja predstavlja odnos prijateljstva između Boga i duše. Dati se na molitvu po Tereziji znači dati cijelog sebe Kristu, ne zadržavajući sebi apsolutno ništa. Molitveni hod Terezije bio je vrlo težak i složen. Molitva se u njoj rodila kao vapaj za životom. Svoje molitveno iskustvo ostavlja nam u djelima: Put k savršenosti, Zamak Duše i Moj Život. U središte govora o molitvi stavlja dušu jer duša je za nju vrt o kojem se treba konstantno brinuti. Duša je zamak, u kojem ima mnogo prostorija, kao što na nebu ima puno stanova. Temeljna misao koja ju je vodila je stvarnost Božje prisutnosti u dubini duše. Kako bi se moglo rasti potrebno je dopustiti Vrtlaru da vrt obrađuje. U Trećem dijelu rada donosimo biser njezinih djela - stupnjeve molitve u koje spada: usmena molitva, misaona ili molitva razmatranja, afektivna molitva, molitva jednostavnosti ili sabranosti, kontemplativna molitva, molitva smirenosti ili mira, molitva sjedinjenja. Ne izostavlja patnju u duhovnom životu, nego joj daje eklezijalno značenje, prinoseći ju kao nadopunu za ono što ne nedostaje Kristovim patnjama za njegovo tijelo, tj. Crkvu. |
| Sažetak (engleski) | An overview of the developmental process of Christian prayer from its initial stage: What is prayer, and its nature and the very necessity of it gradualness in the thoughts of St. Theresa of Avila. In the first part of the paper, we present a prayer that represents a reality that requires the whole human person. When Jesus prays, he teaches us to pray that way. Christian prayer has its model and cause in Jesus Christ, while its necessity is manifested in the need for spiritual food. We place prayer at the center of the Church's liturgy, where it culminates in the Eucharist, the memorial of the Lord's Passion and Resurrection. Saints are an example of prayer for us, their deep conviction in their own definitions of prayer are a reflection of their life experience that we bring in the second part of the work. Teresa of Avila, proclaimed by the Church - Teacher of Prayer, in her works presents her own teaching on prayer. Her doctrine encompasses her personal growth and education for prayer. In her personal upbringing, she emphasizes the ideal of service and the reason for Christian living, thus focusing on the Church. For her, the call to monasticism is also a call to prayer. The center of her spiritual life is the love of God, which represents the relationship of friendship between God and the soul. For Theresa, to give oneself to the prayer of Theresa means to give oneself to Christ, retaining absolutely nothing for oneself. Theresa's prayer process was very difficult and complex. Prayer was born in her as a cry for life. She talks about her prayer experience in the works: The Path to Perfection, The Castle of the Soul and My Life. She puts the soul at the center of the discourse on prayer because for her the soul is a garden that needs constant care. The soul is a castle, in which there are many rooms, just as there are many apartments in heaven. The fundamental thought that guided her was the reality of God’s presence in the depths of her soul. In order to grow it is necessary to allow the Gardener to cultivate the garden. In the third part of the paper we bring the jewel of her works - the degrees of prayer which include: oral prayer, thought or prayer of contemplation, affective prayer, prayer of simplicity or composure, contemplative prayer, prayer of calm or peace, prayer of union. She does not omit suffering in the spiritual life, but gives it ecclesial meaning, offering it as a supplement to what Christ's sufferings do not lack for his body, that is the Church. |
