Oct 25, 2025
"Ale já - třebas v chlévě - česky psáti fanfikce budu" nebo tak něco, nevím, nedávala jsem při češtině pozor.
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"Ale já - třebas v chlévě - česky psáti fanfikce budu" nebo tak něco, nevím, nedávala jsem při češtině pozor.
Kdo myslíte, že by v dnešní době pil borůvkový boba tea? Karel IV, Jan Hus, Jan Žižka, Josef Jungmann, Karolina Světlá, Božena Němcová, Karel Havlíček Borovský, Karel Čapek nebo TGM?
Kdo myslíte, že by v dnešní době pil borůvkový boba tea?
karel iv
jan hus
jan žižka
josef jungmann
karolína světlá
božena němcová
karel havlíček borovský
karel čapek
TGM
rumový extrakt
@karel-iv (nevím jestli náhodou nejsou i další, kdyžtak se ozvěte!)
Okay, so Josef Jungmann thought that the phenomenon of the “perpetual Adoration” chapel that had begun to crop up in his time was a modern form of the medieval practice of laus perennis — “continual praise” of God through the recitation of the Psalms. And by linking these two together, he is able to compare the two practices.
Jungmann believes that one positive in the shift from psalmody to Adoration is the fact that the laus perennis allows for greater interiority in prayer; the laus perennis of the medieval age often involved a simple “praying through” the psalms, without real thought to the themes of individual psalms or even the meaning of the words being said. It’s recitation for the sake of recitation; a glorification of God through His word, perhaps, but probably not spiritually nourishing for individual participants. Adoration is harder to do “by rote” because you’re not necessarily repeating words; it’s a silent conversation between the believer and Christ in the Eucharist.
On the other hand, Adoration is also far less Scripturally-oriented than the psalm recitation was; for those who could follow along with the meanings of the Psalms, you’re getting a pretty good dosage of Scripture, and we can see in the writings of monks who did understand what they were reciting that they interiorized the concepts and language that they were reciting. While it is possible to do Scripture-reading in Adoration, it’s not inherently a part of the practice, and it’s possible to spend your whole time in Adoration without engaging in Scripture in some way.
If I were to add my own negative, I’d also point out that Adoration has the potential of feeding into modernity’s trend towards atomization in a way that the Psalm recitation does not; whereas both forms of laus perennis require a community to actually engage with the practice (there has to be someone to relieve the other to eat, sleep, and perform other bodily functions), a recitation in choir further necessitates a level of collaboration in a way that Adoration (in which a multitude of people have private encounters with God in the Eucharist) does not.
You: This moment is important, because it shows ...
Me: JUNGMANN!!!
Patroni obrození
Seznam osob/postav/shipů, kteří jsou patroni obrození. Klidně seznam dál rozšiřujte
Zadkiel
ženská z Proměn
Jára Cimrman
Uriáš/Petronel
Petr/Janek
Popelka
Švejk
Masaryk/Čapek
Josef Jungmann
Jaoji (Jánošík/Jirásek)
Já vím, že etiketa psaní dopisů v první polovině 19. století byla specifická atd. atd., ale stejně mě to hřeje u srdíčka, když si čtu, jak Josefovič Jungmann (syn *toho* Jungmanna) psal dopisy Antonínu Markovi (nejlepšímu kámošovi svýho táty a rodinnému příteli, if you know what I mean) a zakončoval psaní slovy "Pantáta že Vašnost líbá", "Otec líbá a všichni své úcty vzkazují" a "Otec můj Vás upřímně pozdravuje a líbá" :3
Josef Jungmann byl otec i matka svému národu, chápu to správně?
stained glass window from St. Dominic's Church in Washington, D.C.
Pierre de Bérulle (d. 1629), later Cardinal, was from his early days over-mastered by the notion of man’s creaturehood and his utter dependence on God. The extreme example of this dependence he had glimpsed in the self-effacement of the Word made flesh, whereby the Godman had become the Perfect Adorer. This inspired Bérulle to give his institute the name of Oratory, the Oratorium of Jesus Christ, Highpriest. It was not long before a sturdy religious movement affecting a growing circle of the French clergy was born of the Oratory. The Mysteries of Christ’s life formed Bérulle’s favorite theme for contemplation in which inner attitudes (états) were the chief concern. In view of our union with Christ by grace our life must grow more and more conformable with His image until it becomes a single act of adoration of God. To achieve this goal the path one must traverse is by way of a ceaseless self-abnegation and total offering of oneself (adhérence) to Christ. Detailed prescriptions are offered for the practice of mental prayer. Two things are recommended: Acts of adoration at its beginning and a sharing in the dispositions and the mind of the Incarnate Son during its progress. In this way one’s spiritual life becomes fully integrated. It has been said that Bérulle introduced a “theocentric revolution” in that he brought to honor a type of prayer which does not occupy itself with individual acts of the intellect and resolutions of the will but seeks simply to grasp God’s reality in the hope that a renewal of one’s workaday life will be the spontaneous fruit of the process. Bérulle’s successors in the Oratory, Charles Condren (d. 1641) and Jean Jacques Olier (d. 1657), the latter the founder of the famous Seminary of St. Sulpice, continues to develop the master’s ideas; they originated the “French School” of the spiritual life.
Josef Jungmann, S.J. (Christian Prayer Through the Ages, pages 151-152), trans. John Coyne, S.J. Bolded emphases added.