Archive for January 2017

Feast of Paul Couturier (March 24)   Leave a comment

paul-couturier

Above:  Paul Couturier

Image in the Public Domain

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PAUL IRENEE COUTURIER (JULY 29, 1881-MARCH 24, 1953)

Apostle of Christian Unity

Paul Couturier is one of three saints assigned to March 24 in Common Worship:  Daily Prayer (2005; Fourth Impression, 2010).  In my copy of Common Worship:  Services and Prayers for the Church of England (2000), however, his feast is absent.

Couturier, born in Lyon, France, on July 29, 1881, grew up as one of the pieds-noirs in Algeria.  In 1906 he became a Roman Catholic priest as a member of the Society of St. Irenaeus.  Next our saint studied physical science for several years before beginning to teach at the Institut des Chartreux, a parochial school in Lyon.  For most of the rest of his life Couturier taught at that school; he retired in 1951.  Couturier, as a teacher, influenced the lives of many students directly and therefore the lives of many other people indirectly.

His other work–that of ecumenism–has brought him to my Ecumenical Calendar of Saints’ Days and Holy Days, however.  That ecumenical work had its roots in the early 1920s, when Couturier worked with Russian refugees.  They broadened his horizons by introducing him to Russian Orthodoxy.  By the early 1930s our saint had become a committed ecumenist.  In 1933 he founded the Triduum for Christian Unity.  The following year he renamed it the Octave of Prayer for Christian Unity (January 18-25), an extension of the Octave for Church Unity, dating to 1908 and with Anglican origins.  In 1939 Couturier’s Octave became the Universal Week of Prayer for Christian Unity.

Couturier developed a network of international contacts as he pursued ecumenical efforts.  In 1936 he organized the first Reformed-Roman Catholic dialogue at Erlenbach, Switzerland.  The following to years he spent time in England as he studied Anglicanism.  His international contacts alarmed the Gestapo, which incarcerated our saint during World War II.  The prison experience damaged Couturier’s health; it was his cross to bear, he concluded.  Couturier witnessed the founding of the World Council of Churches in 1948 and stayed in contact with that organization’s leaders for the rest of his life.  In 1952 Maximus IV, the Melkite Greek Patriarch of Antioch, declared Couturier an honorary archimandrite, or monastic priest.

Couturier died at Lyon on March 24, 1953.  He was 71 years old.

predictably Couturier’s legacy has received mixed reviews.  Both traditional Catholic groups (who oppose dialogue with other Christians) and non-Roman Catholic groups who oppose dialogue with Holy Mother Church have not embraced ecumenism.  After all, if one thinks that Catholicism is the repository of truth, why should one affirm dialogue with heretics?  Likewise, if one thinks that the Roman Catholic Church is the Whore of Babylon, why should one support dialogue with it?  Couturier, however, presaged the declaration of the Second Vatican Council (Vatican II) that non-Roman Catholic Christians are “separated brethren.”

Denominational identities and structures are frequently stubborn; inertia does much to maintain them, even long after the reason or reasons for the founding have become obsolete.  I wonder when the changing demographics of organized religion in the United States (where the fastest grown religious label is “none”) will begin to lead to the consolidation of denominations.  After all, what proportion of the devout Christian population in the United States really cares about minor theological differences?  One might point to the mergers that created the United Church of Canada (1925), the Church of South India (1947), the Church of North India (1970), the Church of Pakistan (1970), and the Uniting Church of Australia (1977).  Why not, for example, consolidate certain Reformed denominations in the United States?  [The Presbyterian Church (U.S.A.) + the United Church of Christ = a feasible denomination, does it not?  Portions of the Reformed Church in America and the Christian Reformed Church of North America might even what to participate in a merger also.  (Parts of the CRCNA are to the left of parts of the RCA.  I wonder if segments of the RCA and the CRCNA would be comfortable merging with some conservative Reformed bodies.)]  Why not lay aside minor theological differences and merge certain Anglican and Lutheran bodies in North America? [The Episcopal Church + the Evangelical Lutheran Church in America = The Anglican Lutheran Church; the Anglican Church of Canada + the Evangelical Lutheran Church in Canada = the Anglican Lutheran Church in Canada.]   The Lutheran and Anglican traditions have cross-fertilized each other since the 1500s, after all.  I could continue to offer examples of possible merger partners, but I think I have made my point sufficiently.  The churches, consolidated more and working together more closely when not merged, would have a more effective witness this way.

KENNETH RANDOLPH TAYLOR

JANUARY 31, 2017 COMMON ERA

THE FEAST OF CHARLES FREDERICK MACKENZIE, ANGLICAN BISHOP OF CENTRAL AFRICA

THE FEAST OF HENRY TWELLS, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF MARY LUNDIE DUNCAN, SCOTTISH PRESBYTERIAN HYMN WRITER

THE FEAST OF MENNO SIMONS, MENNONITE LEADER

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Heavenly Father, whose Son our Lord Jesus Christ said to his apostles,

Peace I leave with you, my peace I give to you:

regard not our sins but the faith of your Church,

and grant it that peace and unity which is agreeable to your will;

through Jesus Christ our Lord.  Amen.

Jeremiah 33:6-9a

Psalm 133 or 122

Ephesians 4:1-6

John 17:11b-23

The Alternative Service Book 1980, pages 904 and 905

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O, For the Wisdom of the United Methodists!   Leave a comment

I spent much of my youth as a preacher’s kid in the South Georgia Conference of The United Methodist Church.  Thus I became familiar with the mechanics of church polity regarding the process of appointing ministers.  The one-year renewable terms ran from June to June; appointments (of less than a yea) that began in other months were rare.  On mornings in certain Junes my family and I awoke in one parsonage.  By midday we were settling into another one, as my father’s successor was settling into the one we had vacated.  The process was quick, with just a few hours separating pastoral terms.  The process was not without its flaws, though; the terms should have been longer than a year.  (I have concluded that a four-year term would have been better.)  Nevertheless, the appointment system has demonstrated its virtues.

Recent events in my Episcopal parish have caused me to deepen my appreciation for the United Methodist appointment system.  In August 2015 my rector suffered a stroke.  Supply priests filled in while she remained the rector, going on disability in June 2016.  Our third supply priest continued to serve until late 2016, when our interim rector began to serve the parish.  The search process, which will include a survey leading up to the writing of a parish profile, will take at least a year.  I have not seen a survey yet.

Had I been a United Methodist parishioner, the district superintendent would have moved immediately in August 2015 to change the appointment of the pastor who had suffered a stroke to disability leave.  The district superintendent would also have moved quicklty to appoint a new pastor, to serve until at least June 2016.  There would have been no ongoing saga, with its stresses for the parish.  I know this because, a few years ago, when my father, then a retired minister serving in Americus, Georgia, became unable to serve his congregation due to the regrettable progress of dementia, my mother called the district superintendent, who retired my father fully, appointed an interim pastor immediately, and, in short order, appointed a pastor to succeed the interim pastor.

O, for the wisdom of the United Methodists!

KENNETH RANDOLPH TAYLOR

JANUARY 31, 2017 COMMON ERA

THE FEAST OF CHARLES FREDERICK MACKENZIE, ANGLICAN BISHOP OF CENTRAL AFRICA

THE FEAST OF HENRY TWELLS, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF MARY LUNDIE DUNCAN, SCOTTISH PRESBYTERIAN HYMN WRITER

THE FEAST OF MENNO SIMONS, MENNONITE LEADER

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Feast of Meister Eckhart (March 23)   Leave a comment

eckhart

Above:  Eckhart of Hochheim

Image in the Public Domain

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ECKHART OF HOCHHEIM (CIRCA 1260-1327/1328)

Roman Catholic Theologian and Mystic

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Do exactly what you would do if you felt most secure.

–Eckhart

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I conclude that certain ecclesiastical leaders chose to ignore that advice.

Eckhart, born at Hochheim, near Gotha, Turingia, Holy Roman Empire, circa 1260, was a mystic.  Like certain mystics before and after his time, he incurred the wrath of ecclesiastical authorities seeking to safeguard their power.

Eckhart joined the Order of Preachers, or the Dominicans, when he was what we would today call a teenager.  From 1293 to 1302 he studied theology at St. Jacques, Paris; he graduated as a master (meister).  Two years later he became the provincial minister of the order in Saxony.  From 1314 to 1322 our saint taught and preached in Strasbourg.  Next he preached in Cologne for years.  He was the most popular preacher in Germany.

In 1326, however, the charge of heresy fell upon Eckhart.  His theology, though, was fairly orthodox.  One of the influences on Eckhart’s theology was St. Thomas Aquinas (canonized in 1323), his favorite author.  Another major influence on Eckhart’s theology was St. Augustine of Hippo.  Eckhart’s main doctrine was the birth of God the Son (Christ) in the soul, signifying the mystical union of the divine and the human.  This union, he wrote, was the highest human goal and occurred via a union of wills.  This union of wills came about via grace, not human merit.  He always affirmed the necessity of the Church and of the sacraments.  Furthermore, in true orthodox fashion, Eckhart argued that rituals and good works were spiritually useful only when one was inclined toward God.

So what did Eckhart allegedly do wrong?  He wrote and uttered statements that seemed to undermine the authority of the Church.

Seek God and you shall find him.  Indeed, with such an attitude, you might step on a stone and it would be a more pious act than to receive the body of our Lord, thinking of yourself.

–Eckhart

That statement is orthodox, is it not?  Anyhow, Eckhart’s use of Neoplatonist language (He was in the vein of St. Thomas Aquinas, recently canonized.) opened him up to false allegations of pantheism.  He was really in the wrong place at the wrong time.

Holy Mother Church pressured Eckhart into recanting the allegedly heretical propositions in 1327.  On March 29, 1329, Pope John XXII issued a bull (an appropriate term for the document) condemning those 28 propositions and mentioning Eckhart as being deceased.  Our saint had died in the good graces of the Church, which had abused him.

You may call God love, you may call God goodness.  But the best name for God is compassion.

–Eckhart

Pope John XXII and others who condemned Eckhart should have paid attention to that piece of wisdom.

KENNETH RANDOLPH TAYLOR

JANUARY 28, 2017 COMMON ERA

THE FEAST OF SAINTS ALBERT THE GREAT AND THOMAS AQUINAS, ROMAN CATHOLIC THEOLOGIANS

THE FEAST OF CHARLES KINGSLEY, ANGLICAN PRIEST, NOVELIST, AND HYMN WRITER

THE FEAST OF JOSEPH BARNBY, ANGLICAN CHURCH MUSICIAN AND COMPOSER

THE FEAST OF RICHARD FREDERICK LITTLEDALE, ANGLICAN PRIEST AND TRANSLATOR OF HYMNS

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Almighty God, you gave to your servant Meister Eckhart

special gifts of grace to understand and teach the truth as it is in Christ Jesus:

Grant that by this teaching we may know you, the one true God,

and Jesus Christ, whom you have sent;  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

Proverbs 3:1-7

Psalm 119:89-96

1 Corinthians 3:5-11

Matthew 13:47-52

–Adapted from Holy Women, Holy Men:  Celebrating the Saints (2010), page 721

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Feast of Blessed Metodej Dominik Trcka (March 23)   Leave a comment

trcka

Above:  Icon of Blessed Metodej Dominik Trcka

Image in the Public Domain

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BLESSED METODEJ DOMINIK TRCKA (JULY 6, 1886-MARCH 23, 1959)

Roman Catholic Priest and Martyr

Metodej Dominik Trcka, born at Frydlant nad Ostravici, Ostravski, Austro-Hungarian Empire (now the Czech Republic), on July 6, 1886, died as a martyr in an isolation cell in Czechoslovakia (now Slovakia) on March 23, 1959.  His religious vocation led to his death behind the Iron Curtain.  Trcka joined the Redemptorist order in 1904, at the age of 17 years.  Six years later, at Prague, he became a priest.  In 1946 he rose to the rank of vice-provincial of the order.  The government of Czechoslovakia outlawed religious communities on April 14, 1950.  This placed our saint in peril.  After a brief show trial in April 1952 the court sentenced Trcka to prison for 12 years.  Guards tortured him frequently for the remainder of his life.  In March 1959 the 72-year-old saint died of pneumonia in an isolation cell where guards had sent him for singing a Christmas carol.

Pope John Paul II declared Trcka a Venerable then a Blessed in 2001.

KENNETH RANDOLPH TAYLOR

JANUARY 28, 2017 COMMON ERA

THE FEAST OF SAINTS ALBERT THE GREAT AND THOMAS AQUINAS, ROMAN CATHOLIC THEOLOGIANS

THE FEAST OF CHARLES KINGSLEY, ANGLICAN PRIEST, NOVELIST, AND HYMN WRITER

THE FEAST OF JOSEPH BARNBY, ANGLICAN CHURCH MUSICIAN AND COMPOSER

THE FEAST OF RICHARD FREDERICK LITTLEDALE, ANGLICAN PRIEST AND TRANSLATOR OF HYMNS

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Almighty God, by whose grace and power your holy martyr Blessed Metodej Dominik Trcka

triumphed over suffering and was faithful even to death:

Grant us, who now remember him in thanksgiving,

to be so faithful in our witness to you in this world,

that we may receive with him the crown of life;

through Jesus Christ our Lord, who lives and reigns with you

and the Holy Spirit, one God, for ever and ever.  Amen.

Sirach (Ecclesiasticus) 51:1-12

Psalm 116 or 116:1-8

Revelation 7:13-17

Luke 12:2-12

–Adapted from Holy Women, Holy Men:  Celebrating the Saints (2010), page 714

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Feast of Sts. Gregory the Illuminator and Isaac the Great (March 23)   1 comment

Armenian Apostolic Church Logo

Above:  Flag of the Armenian Apostolic Church

Image in the Public Domain

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SAINT GREGORY THE ILLUMINATOR (CIRCA 257-CIRCA 332)

His feast day (The Episcopal Church) = March 23

His other feast day = September 30

and his descendant

SAINT ISAAC THE GREAT (CIRCA 345-SEPTEMBER 439)

Also known as Saint Sahak the Great

His feast transferred from February 10 and September 9

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Patriarchs of Armenia

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Although St. Bartholomew (a.k.a. St. Nathanael) introduced Christianity to Armenia, sources list both St. Gregory the Illuminator and St. Isaac the Great as founders of the Armenian Apostolic Church.

Traditional accounts of the life of St. Gregory the Illuminator blend the objective reality of his life with legends.  We can, however, be reasonably sure of certain details.  He, a native of Armenia, grew up and studied in Cappadocia, in Asia Minor, in the Eastern Roman Empire.  There he converted to Christianity.  Eventually St. Gregory returned to Armenia.  He became the “Apostle of Armenia,” converting even King Tiridates III “the Great” (reigned 287-330), once a persecutor of Christianity, circa 301.  The following year the monarch, who made Christianity the official religion of the realm, appointed St. Gregory the Patriarch of Armenia and Catholicos of the See of St. Echmiadzin and All Armenians.  St. Gregory retired to a monastery in 325.  There he died seven years later.   His successor as Patriarch and Catholicos was a son, St. Aristakes I (in office 325-333), who attended the Council of Nicaea (325).

Many of the earliest Patriarchs of Armenia and Catholicoses of the See of St. Echmiadzin and All Armenians belonged to a hereditary lineage, that of the Arsacid Dynasty.  After St. Aristakes I came St. Vrtanes I (in office 333-314), succeeded by his son, St. Husik I (in office 341-347).  His grandson was St. Nerses I “the Great” (in office 353-373).  St. Nerses I was a martyr, for a monarch he had rebuked poisoned him.  St. Nerses I’s son and eventual successor was St. Isaac (a.k.a. Sahak) the Great.

Armenia was in a geopolitically difficult position, for it bordered the Eastern Roman Empire on the west and the Sassanian (Persian) Empire on the east.  In terms of religion the Eastern Roman Empire had been influential in the kingdom for most of the period following the time of St. Gregory the Illuminator.  In 387 the Eastern Roman and Sassanian Empires partitioned Armenia.  The Eastern Romans gained Western Armenia.  Eastern Armenia became a Sassanian vassal state, which it remained until 428, when it became a province.

St. Isaac, of royal origin and born in 354, wed, but entered a monastery after his wife died.  He became the Patriarch of Armenia in 390.  As the Patriarch, St. Isaac established the independence of the Armenian Apostolic Church.  Also, he stopped the practice of married bishops, enforced Byzantine canon law, resisted Persian religious influences, built churches and schools, and encouraged monasticism.  Furthermore, Patriarch St. Isaac the Great supported the creation of an Armenian alphabet and translated part of the Bible into Armenian in cooperation with St. Mesrop (died 441).  St. Isaac also initiated the development of an Armenian liturgy.  Sassanian Persians forced St. Isaac to retire as Patriarch in 428, after 38 years in office.  Yet he returned to his post two years later, holding it for the last decade of his life.

Sts. Gregory the Illuminator and Isaac the Great did much to glorify God in their times and left enduring legacies for the Armenian people.

KENNETH RANDOLPH TAYLOR

JANUARY 26, 2017 COMMON ERA

THE FEAST OF SAINTS TIMOTHY, TITUS, AND SILAS, COWORKERS OF SAINT PAUL THE APOSTLE

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Heavenly Father, Shepherd of your people, we thank you for your servants

Saint Gregory the Illuminator and Saint Isaac the Great,

who were faithful in the care and nurture of your flock;

and we pray that, following their examples and the teaching of their holy lives,

we may by your grace grow into the stature of the fullness of our Lord and Savior Jesus Christ;

who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

Ezekiel 34:11-16

Psalm 23

1 Peter 5:1-4

John 21:15-17

–Adapted from Holy Women, Holy Men:  Celebrating the Saints (2010), page 718

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Feast of St. Dismas (March 25)   1 comment

OLYMPUS DIGITAL CAMERA

Above:  Statue of St. Dismas

Image in the Public Domain

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SAINT DISMAS

Penitent Bandit

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One of the criminals hanging there taunted him:

Are you not the Messiah?  Save yourself, and us.

But the other rebuked him:

Have you no fear of God?  You are under the sentence as he is.  In our case it is plain justice; we are paying the price for our misdeeds.  But this man has done nothing wrong.

And he said,

Jesus, remember me when you come to your throne.

Jesus answered,

Truly I tell you:  today you will be with me in Paradise.

–Luke 23:39-43, The Revised English Bible (1989)

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There is a fountain filled with blood

Drawn from Immanuel’s veins;

And sinners, plunged beneath that flood,

Lose all their guilty stains.

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The dying thief rejoiced to see

That fountain in his day;

And there may I, though vile as he,

Wash all my sins away.

–William Cowper (1731-1800), circa 1771

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March 25 is the Feast of the Annunciation.  On the Roman Catholic calendar of saints that date is also the Feast of St. Dismas.

All four of the canonical Gospels mention the two bandits (a better translation than “thieves”) crucified with Jesus.  John 19:18 reads:

…there they crucified him, and with him two others, one on either side, with Jesus in between.

The Revised English Bible (1989)

The account in the Fourth Gospel does not mention them saying anything.  Mark 15:32 and Matthew 27:44 use nearly identical wording; even the other two men crucified with Jesus “taunted” him, to quote The Revised English Bible (1989).  Luke 23:39-43, however, has one of the men rebuke the other and receive salvation from Jesus.

Why does the Gospel of Luke tell the story this way?  I respect the integrity of the Gospels of Matthew and Mark to try to make them say something they do not.  As for the Gospel of John, I conclude that the author might have simply omitted yet another detail so that he could focus on what he considered most important.  In the Gospel of Luke, however, two (at least) major aspects of the work help to explain why the text tells the story the way it does.  Doing so emphasizes the innocence of Jesus and therefore the injustice of his crucifixion.  After all, that is a theme in that Gospel.  It is also a theme in the Gospel of John, which makes it clear in 11:47-53.  Another major theme in the Gospel of Luke is reversal of fortune; there are Beatitudes and Woes, the first will be last and the last will be first, et cetera.  The case of the penitent bandit finding salvation fits nicely into that theme.

The story of the two crucified bandits has fascinated figures in Christianity since the early decades of the faith.  Tradition has provided them with various names; Dismas and Gestus seem to have had much staying power.  Thus the name on this post is Dismas.

I will not pretend to have concluded that the Lukan account is historically accurate and that the story in the Gospels of Mark and Matthew is not; biblical inerrancy and infallibility are not part of my theology anyway.  I am comfortable living with texts that occupy space in the Bible and contradict each other.  I am, however, certain of one conclusion regarding Luke 23:39-43:  we can learn a valuable spiritual lesson from it.  Many (or most) or us (including me) are too quick (at least some of the time) to write certain people off as being beyond redemption.  We ought to admit that God knows better than we do.  We should acknowledge that such matters are in the purview of God, in whom both mercy and judgment exist, and whose mercy frequently exceeds ours.

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God of grace, we thank you for saving live that beckons us pursues us all the days of our lives.

May we welcome it with joy and live, redeemed by grace,  as children of the light.

May we rejoice with others who have accepted your grace and

hold out hope for the seemingly irredeemable to come to you.

In the Name of God:  the Father and of the Son and of the Holy Spirit.  Amen.

Joshua 6:22-25

Psalm 23

2 Corinthians 5:11-6:2

Luke 23:39-43

KENNETH RANDOLPH TAYLOR

JANUARY 26, 2017 COMMON ERA

THE FEAST OF SAINTS TIMOTHY, TITUS, AND SILAS, COWORKERS OF SAINT PAUL THE APOSTLE

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Posted January 26, 2017 by neatnik2009 in March, Saints of 29-199 C.E.

Tagged with ,

Feast of Emmanuel Mournier (March 22)   Leave a comment

emmanuel-mournier

Above:  Emmanuel Mournier

Image in the Public Domain

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EMMANUEL MOURNIER (MAY 1, 1905-MARCH 22, 1950)

Personalist Philosopher

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I am very concerned that we discover a means of entering into the suffering and struggle of the workers….We have vainly tried to work for truth and justice, but we are not entirely with Christ so long as we do not take our place alongside those outcasts.

–Emmanuel Mournier, defending the worker priests movement; quoted in Robert Ellsberg, All Saints:  Daily Reflections on Saints, Prophets, and Witnesses for Our Time (New York, NY:  The Crossroad Publishing Company, 1997), page 129

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Emmanuel Mournier, while seeking the truth and good social ethics, managed to alienate some people to his right and to his left.  Both populations misrepresented him.

Mournier, born at Grenoble on May 1, 1905, matriculated at the University of Grenoble.  At first he studied medicine; later he changed his major to philosophy.  He continued his study of philosophy at the Sorbonne, in Paris.  Our saint, a devout Roman Catholic, found himself threatened by the secular atmosphere of the Sorbonne and put off by the complacency and individualism of the Church establishment.  Mournier began to develop Personalism, a political and mystical variety of religious socialism in which the human person has the highest value.  He argued that each person possesses both spiritual and temporal dimensions–in relationship with others and open to divine transcendence.  Both atheistic totalitarianism and bourgeois materialistic capitalism deny this reality, our saint wrote.  (Martin Luther King, Jr., seems to have been familiar with Personalism.)  Christianity, Mournier wrote, has become infected by the bourgeois spirit and has come to prop up “the established disorder,” which our saint devoted his life to opposing.

In 1932 Mournier left his position as a professor of philosophy and founded L’Esprit, a Personalist journal.  In the pages of L’Esprit our saint challenged Marxism, capitalism, and the Church establishment.  He called for the Church to embrace the values of the gospel of Jesus Christ and to transform culture by infusing it with Christian values.

In 1940 Nazi forces occupied much of France.  The rest of the country was under the control of the French State, or Vichy France, which collaborated with the Third Reich.  Mournier left Paris for Lyons.  There he became involved in the resistance.  For this activity authorities arrested him in January 1942.  Our saint spent 11 months in prison.  The experience left him physically debilitated.

After the liberation our saint revived L’Esprit.  He argued against seeking revenge against those who collaborated with the Nazis.  Mournier also supported the worker priests movement, in which priests identified with industrial workers by becoming industrial workers.  (The Roman Catholic establishment opposed the worker priests movement.)  The Communist journal L’Humanite, unimpressed with Mournier, accused of being an ally of fascists.  On the other hand, some conservative Roman Catholics, ignoring his strong critique of Marxism, accused him of being a communist.

Mournier died of a heart attack at Chatenay-Malabry, France, on March 22, 1950.  He was 44 years old.

KENNETH RANDOLPH TAYLOR

JANUARY 25, 2017 COMMON ERA

THE FEAST OF THE CONVERSION OF SAINT PAUL THE APOSTLE

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Almighty God, we praise you for your servant Emmanuel Mournier,

through whom you have called the church to its tasks and renewed its life.

Raise up in our own day teachers and prophets inspired by your Spirit,

whose voices will give strength to your church and proclaim the reality of your reign,

through Jesus Christ, our Savior and Lord, who lives and reigns

with you and the Holy Spirit, one God, now and forever.  Amen.

Jeremiah 1:4-10

Psalm 46

1 Corinthians 3:11-23

Mark 10:35-45

–Adapted from Evangelical Lutheran Worship, page 60

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