मौर्निये का मानना था कि एक व्यक्ति के रूप में हममें आध्यात्मिक और सांसारिक दोनों आयाम होते हैं; हम इतिहास में, दूसरों के साथ संबंधों में जीते हैं, लेकिन परम सत्ता और अंततः ईश्वर के प्रति खुले रहते हैं। उनका मानना था कि व्यक्ति की इस अवधारणा को वामपंथी नास्तिक तानाशाही और पूंजीवादी समाज की बुर्जुआ भौतिकवादी सोच—दोनों ने ही समान रूप से नकारा है। जहाँ तक ईसाई धर्म के बुर्जुआ मानसिकता से ग्रसित होने की बात है, तो वह उस व्यवस्था का एक मुखौटा बन चुका था जिसे उन्होंने 'स्थापित अव्यवस्था' कहा था।
As persons, so Mournier maintained, we possess both a spiritual and temporal dimension; we exist in history, in relationship with others, but open to transcendence and ultimately to God. This concept of the person, he believed, was denied as much by an atheistic totalitarianism of the Left as by the bourgeois materialism of capitalist society. To the extent that Christianity had become infected by the bourgeois spirit, it had become a prop in what he called, ’the established disorder.
As persons, so Mournier maintained, we possess both a spiritual and temporal dimension; we exist in history, in relationship with others, but open to transcendence and ultimately to God. This concept of the person, he believed, was denied as much by an atheistic totalitarianism of the Left as by the bourgeois materialism of capitalist society. To the extent that Christianity had become infected by the bourgeois spirit, it had become a prop in what he called, ’the established disorder.
लेकिन अंततः उन्हें उनके मरने के तरीके, उनके दर्शन या चमत्कारों की वजह से संत नहीं कहा गया, बल्कि प्रेम और नेकी के प्रति उनकी असाधारण क्षमता के कारण संत कहा गया, जिसने दूसरों को ईश्वर के प्रेम की याद दिला दी।
But in the end they were not called saints because of the way they died, or because of their visions or wondrous deeds, but because of their extraordinary capacity for the love and goodness, which reminded others of the love of God.
But in the end they were not called saints because of the way they died, or because of their visions or wondrous deeds, but because of their extraordinary capacity for the love and goodness, which reminded others of the love of God.
मौर्निये ने अपने दृष्टिकोण को 'त्रासिक आशावाद' (tragic optimism) के रूप में परिभाषित किया—यह इतिहास के संघर्षों में पूरी तरह से खुद को झोंक देने का एक ईसाई दृष्टिकोण है, इस सच्चाई के बावजूद कि परम सत्य को इतिहास में पूरी तरह समेटा नहीं जा सकता।
Mournier defined his own position as one of ‘tragic optimism – ’ a Christian attitude of absolute engagement in the struggles of history, despite the fact that the Absolute cannot be contained in history.
Mournier defined his own position as one of ‘tragic optimism – ’ a Christian attitude of absolute engagement in the struggles of history, despite the fact that the Absolute cannot be contained in history.