Non finis quaerendi: my journey with Thomas Merton

2019

Merton's monastic vocation was, amongst other things, a constructive response to perceived socio-political crisis. His writing and other works are, in the main, expression and extension of that overarching monastic practice, a movement from one socio-cultural location to another, then a persistent struggle to remain faithfully attentive and responsive to an approaching and present Christ. By remaining a monk and publishing into the milieu from which he departed, Merton's monastic witness became a form of public action which establishes an irreducible, creative tension for sympathetic readers who do not make an equivalent move. Combined with the interpersonal aspect of his writing, the tension is experienced as a type of relational dialectic. Merton's distinctive contribution to presentday theological discourse and faith praxis is bound up with this dialectic which extends from his sustained communicative action in the face of critical social conditions, rather than being found in attempts to systematize his 'scattered' theology or to distil propositional content from a multifaceted and fragmentary body of work. Interpretations of the trajectory of his life which imply that, at some point or in some way, Merton reversed or softened his secession from mainstream society by 'returning to the world' can undermine the capacity of the corpus to hold readers in the creatively expectant tension characteristic of Merton's historical witness and, more broadly, of openness to eschatological strands of a biblical counter-narrative of prophets, psalmody and Gospel that Merton mediates. iv DEDICATION In memory of Marjorie Ann Hall. v ACKNOWLEDGEMENTS I wish to thank my supervisor, Dr David Cheetham, for guidance and encouragement throughout the gestation of this thesis. The friendship and support of Dr Paul Pearson during twenty-five years of getting to know Merton has been a real gift: for guidance around manuscripts and recordings, and for giving time to this thesis, I am especially grateful.

HTS Teologiese Studies / Theological Studies, 2016

The year 2015 marked the 100th anniversary of the birth of Thomas Merton who was born on31 January 1915. His writings cover diverse themes, which are of value to a myriad of faithtraditions. This article will trace his understanding of holiness and the way in which Mertonemphasised participation in the transformation of the world. It commences with a biographicaloverview of Merton and then Merton’s understanding of ‘holiness’ as growth of the ‘true self’in God is discussed. His work as social critic is outlined and the article ends with a reflectionof Merton’s understanding of ‘love’ and ‘compassion’ – a life before God.

2010

Studia Nauk Teologicznych PAN

The late Trappist monk and prolific author, Thomas Merton was intensely concerned with the self – or to be more precise, with a desire to break free from the tyranny of the self he took to be his identity. His early years in France and England were marked by a sense of loss and dislocation. After leaving Cambridge for Columbia, his subsequent life in America and decision to be baptised a Catholic at the age of 23 eventually led to his taking vows as a Cistercian monk. Given the name Frater Louis, the ‘world’ with all its temptations and unresolved issues had been left safely behind along with his old identity. Or so he thought. In fact, Merton’s years as a Trappist would lead to a best-selling autobiography written under obedience to his abbot with many more books to follow. Compared at the time of its publication to St Augustine’s Confessions, it would lead to his international renown as Thomas Merton. He voiced his disquiet over what he called ‘this shadow, this double, this write...

Horizons: The Journal of the College Theology Society, 2014

CrossCurrents, 2009

2016

This research project investigates the relevance of the spirituality of the well-known twentieth century Trappist monk, Thomas Merton (1915-1968), for a postmodern contemporary society. The research follows a phenomenological approach. This investigation is done especially in terms of his understanding of the inner journey which is, paradoxically, also the journey to God. The study commences with a short biography of Merton, highlighting the key events that shaped his life and that influenced his spirituality. Merton’s concept of the true self versus the false self is then analysed in relation to spiritual growth, psycho-spiritual development, or what Merton, towards the end of his life, referred to as ‘final integration’. This is followed by an analysis of contemplation, a major element in Merton’s spirituality. It includes an investigation of the relevance of contemplation for holiness, the world of technology, inter-religious dialogue, passivism and non-violence. Merton’s prophetic wisdom is also analysed especially in light of the value of contemplation within the work-place. The study is concluded by drawing together the threads of the research and extrapolating the major findings.

Theological Librarianship, 2014

These publications only include Merton's letters. Throughout the years both sides of a correspondence have been and continue to be published, for example the letters between Merton and Milosz and those between Merton and Leclercq noted in this essay.

The Merton Annual, Vol 21, 2008

The Merton Seasonal, 2003

Also published in: Journal of Theta Alpha Kappa January 2003