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The Journals of Thomas Merton #4
Turning Toward the World: The Pivotal Years (4)
The fourth volume of Thomas Merton's complete journals, one of his final literary legacies, springs from three hundred handwritten pages that capture - in candid, lively, deeply revealing passages - the growing unrest of the 1960s, which Merton witnessed within himself as plainly as in the changing culture around him.
In these decisive years, 1960-1963, Merton, now in his late forties and frequently working in a new hermitage at the Abbey of Gethsemani, finds himself struggling between his longing for a private, spiritual life and the irresistible pull of social concerns. Precisely when he longs for more solitude, and convinces himself he should cut back on his writing, Merton begins asking complex questions about contemporary culture ("the 'world' with its funny pants, of which I do not know the name, its sandals and sunglasses"), war, and the Church's role in society. Thus, despite his resistance, he is drawn into the world where his celebrity and growing concern for social issues fuel his writings on civil rights, nonviolence, and pacifism and lead him into conflict with those who urge him to leave moral issues to bishops and theologians.
In these decisive years, 1960-1963, Merton, now in his late forties and frequently working in a new hermitage at the Abbey of Gethsemani, finds himself struggling between his longing for a private, spiritual life and the irresistible pull of social concerns. Precisely when he longs for more solitude, and convinces himself he should cut back on his writing, Merton begins asking complex questions about contemporary culture ("the 'world' with its funny pants, of which I do not know the name, its sandals and sunglasses"), war, and the Church's role in society. Thus, despite his resistance, he is drawn into the world where his celebrity and growing concern for social issues fuel his writings on civil rights, nonviolence, and pacifism and lead him into conflict with those who urge him to leave moral issues to bishops and theologians.
384 pages, Hardcover
First published November 1, 1996
27 people are currently reading
119 people want to read
About the author
Thomas Merton
555 books1,902 followersThomas Merton, religious name M. Louis, was an American Trappist monk, writer, theologian, mystic, poet, social activist and scholar of comparative religion. In December 1941 he entered the Trappist Abbey of Gethsemani and in May 1949 he was ordained to priesthood. He was a member of the convent of the Abbey of Our Lady of Gethsemani, near Bardstown, Kentucky, living there from 1941 to his death.
Merton wrote more than 50 books in a period of 27 years, mostly on spirituality, social justice and a quiet pacifism, as well as scores of essays and reviews. Among Merton's most enduring works is his bestselling autobiography The Seven Storey Mountain (1948). His account of his spiritual journey inspired scores of World War II veterans, students, and teenagers to explore offerings of monasteries across the US. It is on National Review's list of the 100 best nonfiction books of the century.
Merton became a keen proponent of interfaith understanding, exploring Eastern religions through his study of mystic practice. His interfaith conversation, which preserved both Protestant and Catholic theological positions, helped to build mutual respect via their shared experiences at a period of heightened hostility. He is particularly known for having pioneered dialogue with prominent Asian spiritual figures, including the Dalai Lama XIV; Japanese writer D.T. Suzuki; Thai Buddhist monk Buddhadasa Bhikkhu, and Vietnamese monk Thich Nhat Hanh. He traveled extensively in the course of meeting with them and attending international conferences on religion. In addition, he wrote books on Zen Buddhism, Confucianism, and Taoism, and how Christianity is related to them. This was highly unusual at the time in the United States, particularly within the religious orders.
Merton wrote more than 50 books in a period of 27 years, mostly on spirituality, social justice and a quiet pacifism, as well as scores of essays and reviews. Among Merton's most enduring works is his bestselling autobiography The Seven Storey Mountain (1948). His account of his spiritual journey inspired scores of World War II veterans, students, and teenagers to explore offerings of monasteries across the US. It is on National Review's list of the 100 best nonfiction books of the century.
Merton became a keen proponent of interfaith understanding, exploring Eastern religions through his study of mystic practice. His interfaith conversation, which preserved both Protestant and Catholic theological positions, helped to build mutual respect via their shared experiences at a period of heightened hostility. He is particularly known for having pioneered dialogue with prominent Asian spiritual figures, including the Dalai Lama XIV; Japanese writer D.T. Suzuki; Thai Buddhist monk Buddhadasa Bhikkhu, and Vietnamese monk Thich Nhat Hanh. He traveled extensively in the course of meeting with them and attending international conferences on religion. In addition, he wrote books on Zen Buddhism, Confucianism, and Taoism, and how Christianity is related to them. This was highly unusual at the time in the United States, particularly within the religious orders.
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Displaying 1 - 5 of 5 reviews
May 19, 2022
Thomas Merton in this journal, (volume 4 of 7) unpublished by request until 25 years after his death in l968, reveals a far-ranging and restless mind that extends well beyond the confines of his Trappist monastery. He is always questioning conventional thinking, both inside and outside the monastery. He sees the monastery and the world as two sides of the same reality and inextricably intertwined. But always at the center of his concerns was his spiritual desire to become closer to God.
One important concern that he had was his opposition to the arms race, the nuclear armaments buildup of both the United States and the Soviet Union, one he was convinced could only lead to a nuclear war. The buildup led, too, to a permanent military mentality in the United States which he deplored. His views were not shared by many within the Catholic Church and he received much criticism. At the same time he realized that his stance could be distorted into violent action and lead to what he called “psychotics in the peace movement.”
Merton always faced questions about how a Trappist monk who had withdrawn from the world could be so popular as a writer. Monasteries have as their purpose a submission and witnessing to goals beyond the purely materialistic ones of secular society, After Merton’s autobiographical account of his life and his decision to enter a monastery in THE SEVEN STOREY MOUNTAIN, anything he wrote became publishable and brought in money for the monastery. Wasn’t this a conflict of interest?
Not necessarily. Merton always felt the need to reach out, to communicate with all kinds of people, Christians and non-Christians. He was a writer and felt the need to continue writing, both for publication and for himself in these private journals. He expressed opinions on what he considered the right kind of life for a monk. He thought it could go beyond conventional monastic prayers and rites and expand a monk’s consciousness. He often commented on the need for thoughtful experimentation about what could best benefit a monk’s, or anyone’s, consciousness and in the end, his holiness. Again, there was questioning of his motives, both on his part, and on the part of his superiors who often suspected him of having an inflated ego.
Toward the end of Merton’s life, he was drawn to the study of Buddhism, and that beginning interest is reflected in these earlier journals. He writes, “Buddhist texts are often far closer to the depth of Catholic truth” than worn-out 19th century intellectual cliché's that try to instill faith. He doesn’t develop his idea here, but I think he is responding as a poet, one who is seeking meaning through imagery and analogy.
Merton’s journals are always interesting reading as they depict the struggles of an man who is both ordinary and extraordinary. Ordinary in his questioning, his honesty as to his inadequacies, and extraordinary in his incredibly wide range of interests and his attempts to fuse them into a meaningful whole, one that would guide his life.
One important concern that he had was his opposition to the arms race, the nuclear armaments buildup of both the United States and the Soviet Union, one he was convinced could only lead to a nuclear war. The buildup led, too, to a permanent military mentality in the United States which he deplored. His views were not shared by many within the Catholic Church and he received much criticism. At the same time he realized that his stance could be distorted into violent action and lead to what he called “psychotics in the peace movement.”
Merton always faced questions about how a Trappist monk who had withdrawn from the world could be so popular as a writer. Monasteries have as their purpose a submission and witnessing to goals beyond the purely materialistic ones of secular society, After Merton’s autobiographical account of his life and his decision to enter a monastery in THE SEVEN STOREY MOUNTAIN, anything he wrote became publishable and brought in money for the monastery. Wasn’t this a conflict of interest?
Not necessarily. Merton always felt the need to reach out, to communicate with all kinds of people, Christians and non-Christians. He was a writer and felt the need to continue writing, both for publication and for himself in these private journals. He expressed opinions on what he considered the right kind of life for a monk. He thought it could go beyond conventional monastic prayers and rites and expand a monk’s consciousness. He often commented on the need for thoughtful experimentation about what could best benefit a monk’s, or anyone’s, consciousness and in the end, his holiness. Again, there was questioning of his motives, both on his part, and on the part of his superiors who often suspected him of having an inflated ego.
Toward the end of Merton’s life, he was drawn to the study of Buddhism, and that beginning interest is reflected in these earlier journals. He writes, “Buddhist texts are often far closer to the depth of Catholic truth” than worn-out 19th century intellectual cliché's that try to instill faith. He doesn’t develop his idea here, but I think he is responding as a poet, one who is seeking meaning through imagery and analogy.
Merton’s journals are always interesting reading as they depict the struggles of an man who is both ordinary and extraordinary. Ordinary in his questioning, his honesty as to his inadequacies, and extraordinary in his incredibly wide range of interests and his attempts to fuse them into a meaningful whole, one that would guide his life.
June 15, 2021
If you love Merton, it's fascinating to wander inside his thoughts in his journals. If you're new to or not that into Merton, this is probably not a good book to read. He rambles about books he's reading, complains about things, criticizes his overbearing abbot, gets anxious about doing too much writing, wonders whether he is a good monk, notices trees and birds, and talks about how much he admires and loves various people. He writes with an awareness of white supremacy and the civil rights movement that were way ahead of his time.
June 28, 2011
Surprisingly, I find Merton's writing still resonates with me. His love of solitude, not just to be alone but to seek something--for him, it's God. And then his heart for social justice. Trying to find the balance. Trying to work his way through difficulties with the community he is in. The way he writes about what he is observing around him, about the things he is reading, and then tints he's thinking about.
Also, in this one, veryninteresting to read about nuclear fears written at the time. And to know how much has not changed, how our current fears differ little from the ones in the 60s.
Also, in this one, veryninteresting to read about nuclear fears written at the time. And to know how much has not changed, how our current fears differ little from the ones in the 60s.
Want to read
August 26, 2012This was presented to me as profession gift. I am looking forward to reading it, because I look forward to encountering Merton again. And again.
I was introduced to Merton's work when I was in my twenties. A good friend loved his work and passed on his enthusiasm for monastic life. For a long time, I kept Merton at arm's length. I still do, to an extent -- even though I am a Trappist. I have read much of his work and I continue to find that I am uncomfortable with . . . what? his self-preoccupation? Something . . .
I was introduced to Merton's work when I was in my twenties. A good friend loved his work and passed on his enthusiasm for monastic life. For a long time, I kept Merton at arm's length. I still do, to an extent -- even though I am a Trappist. I have read much of his work and I continue to find that I am uncomfortable with . . . what? his self-preoccupation? Something . . .
August 22, 2017
Highly enjoyable. It was as though I was conversing with Merton. Could see myself reading this again, and again in years to come.
Displaying 1 - 5 of 5 reviews