Thomas Merton

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MA)
Occupations
ReligionCatholicism
ChurchLatin Church
OrdainedMay 26, 1949(1949-05-26) (aged 34)
WritingsThe Seven Storey Mountain (1948)

Thomas Merton

social activist and scholar of comparative religion. On May 26, 1949, he was ordained to the Catholic priesthood and given the name "Father Louis".[1][2] He was a member 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,[3] 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.[4][5] It is on National Review's list of the 100 best nonfiction books of the century.[6]

Merton became a keen proponent of

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.

Early life

Thomas Merton was born in

Quaker and artist. They had met at a painting school in Paris.[7] He was baptized in the Church of England, in accordance with his father's wishes.[8]
Merton's father was often absent during his son's childhood.

During the

Flushing, Queens, where Merton's brother, John Paul, was born on November 2, 1918.[9] The family was considering returning to France when Ruth was diagnosed with stomach cancer. She died from it on October 21, 1921, in Bellevue Hospital. Merton was six years old and his brother not yet three.[10]

In 1926, when Merton was eleven, his father enrolled him in a boys' boarding school in Montauban, the Lycée Ingres. In the summer of 1928, he withdrew Merton from Lycée Ingres, saying the family was moving to England.[11]

College

In October 1933, Merton, age 18, entered Clare College, Cambridge, as an undergraduate to study Modern Languages (French and Italian).[7] Merton was unhappy at Clare College, preferring drinking and loafing over studying, and fathered a child that he never met.[12]

In January 1935, Merton, age 20, enrolled as a sophomore at

Skadden Arps Slate Meagher & Flom and became his legal advisor,[16] and Robert Giroux, founder of Farrar, Straus and Giroux, who became his publisher.[17]

Merton began an 18th-century English literature course during the spring semester taught by Mark Van Doren, a professor with whom he maintained a lifetime friendship.

Corpus Christi Church, W. 121st St.

In January 1938, Merton graduated from Columbia with a

Hindu monk visiting New York from the University of Chicago. Merton was impressed by him, believing the monk was profoundly centered in God. While Merton expected Brahmachari to recommend Hinduism, instead he advised Merton to reconnect with the spiritual roots of his own culture. He suggested Merton read the Confessions of Augustine and The Imitation of Christ. Merton read them both.[18]

Merton decided to explore Catholicism further. Finally, in August 1938, he decided to attend Mass and went to Corpus Christi Church, located near the Columbia campus on West 121st Street in Morningside Heights. The ritual of Mass was foreign to him, but he listened attentively. Following this, Merton began to read more extensively in Catholicism.

On November 16, 1938, Thomas Merton underwent the rite of baptism at Corpus Christi Church and received

PhD at Columbia and moved from Douglaston to Greenwich Village. He then discerned a call to religious life
.

Monastic life

Thomas Merton's hermitage at The Abbey of Our Lady of Gethsemani

On December 10, 1941, Thomas Merton arrived at the

Cistercian sign language
and daily work and worship routine.

In March 1942, during the first Sunday of Lent, Merton was accepted as a novice at the monastery. In June, he received a letter from his brother John Paul stating he was soon to leave for the war and would be coming to Gethsemani to visit before leaving. On July 17 John Paul arrived in Gethsemani and the two brothers did some catching up. John Paul expressed his desire to become Catholic, and by July 26 was baptized at a church in nearby New Haven, Kentucky, leaving the following day. This would be the last time the two saw each other. John Paul died on April 17, 1943, when his plane failed over the English Channel. A poem by Merton to John Paul appears in The Seven Storey Mountain.

Writer

Merton kept journals throughout his stay at Gethsemani. Initially, he felt writing to be at odds with his vocation, worried it would foster a tendency to individuality. But his superior, Dunne, saw that Merton had both a gifted intellect and talent for writing. In 1943 Merton was tasked to translate religious texts and write biographies on the saints for the monastery. Merton approached his new writing assignment with the same fervor and zeal he displayed in the farmyard.

On March 19, 1944, Merton made his temporary

Harcourt Brace & Company for publication. The Seven Storey Mountain, Merton's autobiography, was written during two-hour intervals in the monastery scriptorium
as a personal project.

By 1947 Merton was more comfortable in his role as a writer. On March 19 he took his solemn vows, a commitment to live out his life at the monastery. He also began corresponding with a

St. Hugh's Charterhouse in England. Merton had harbored an appreciation for the Carthusian order since coming to Gethsemani in 1941, and would later come to consider leaving the Cistercians for that order. On July 4 the Catholic journal Commonweal
published an essay by Merton titled Poetry and the Contemplative Life.

In 1948 The Seven Storey Mountain was published to critical acclaim, with fan mail to Merton reaching new heights. Merton also published several works for the monastery that year, which were: Guide to Cistercian Life, Cistercian Contemplatives, Figures for an Apocalypse, and The Spirit of Simplicity. That year

On January 5, 1949, Merton took a train to

centenary, for which Merton authored the book Gethsemani Magnificat in commemoration. In November, Merton started teaching mystical theology
to novices at Gethsemani, a duty he greatly enjoyed. By this time Merton was a huge success outside the monastery, The Seven Storey Mountain having sold over 150,000 copies. In subsequent years Merton would author many other books, amassing a wide readership. He would revise Seeds of Contemplation several times, viewing his early edition as error-prone and immature. A person's place in society, views on social activism, and various approaches toward contemplative prayer and living became constant themes in his writings.

In this particularly prolific period of his life, Merton is believed to have been suffering from a great deal of loneliness and stress. One incident indicative of this is the drive he took in the monastery's jeep, during which Merton, acting in a possibly manic state, erratically slid around the road and almost caused a head-on collision.[21]

During long years at Gethsemani, Merton changed from the passionately inward-looking young monk of The Seven Storey Mountain to a more contemplative writer and poet. In 1953 he published a journal of monastery life titled The Sign of Jonas. Merton became well known for his dialogues with other faiths and his non-violent stand during the

race riots and Vietnam War
of the 1960s.

By the 1960s, he had arrived at a broadly human viewpoint, one deeply concerned about the world and issues like peace, racial tolerance, and social equality. In a letter to Nicaraguan Catholic priest, liberation theologian and politician Ernesto Cardenal (who entered Gethsemani but left in 1959 to study theology in Mexico), Merton wrote: "The world is full of great criminals with enormous power, and they are in a death struggle with each other. It is a huge gang battle, using well-meaning lawyers and policemen and clergymen as their front, controlling papers, means of communication, and enrolling everybody in their armies."[22] He had developed a personal radicalism which had political implications but was not based on ideology, rooted above all in non-violence. He regarded his viewpoint as based on "simplicity" and expressed it as a Christian sensibility. His New Seeds of Contemplation was published in 1961.

Merton finally achieved the solitude he had long desired while living in a hermitage on the monastery grounds in 1965. Over the years he had occasional battles with some of his abbots about not being allowed out of the monastery despite his international reputation and voluminous correspondence with many well-known figures of the day.

At the end of 1968, the new abbot, Flavian Burns, allowed him the freedom to undertake a tour of Asia, during which he met the

Chatral Rinpoche, followed by a solitary retreat near Darjeeling, India. In Darjeeling, he befriended Tsewang Yishey Pemba, a prominent member of the Tibetan community.[23][24] Then, in what was to be his final letter, he noted, "In my contacts with these new friends, I also feel a consolation in my own faith in Christ and in his dwelling presence. I hope and believe he may be present in the hearts of all of us."[25]

Merton's role as a writer is explored in novelist Mary Gordon's On Merton (2019).[26]

Personal life

The grave of Thomas Merton. His grave marker reads "Fr. Louis Merton, died Dec. 10, 1968".

According to The Seven Storey Mountain, the youthful Merton loved jazz, but by the time he began his first teaching job he had forsaken all but peaceful music. Later in life, whenever he was permitted to leave Gethsemani for medical or monastic reasons, he would catch what live jazz he could, mainly in Louisville or New York.

In April 1966, Merton underwent surgery to treat debilitating back pain. While recuperating in a Louisville hospital, he fell in love with Margie Smith,[27] a student nurse assigned to his care. (He referred to her in his diary as "M.") He wrote poems to her and reflected on the relationship in "A Midsummer Diary for M." Merton struggled to maintain his vows while being deeply in love. It is not known if he ever consummated the relationship.[note 1]

Death

On December 10, 1968, Merton was at a Red Cross retreat facility named Sawang Khaniwat (Thai: สวางคนิวาส) in Samut Prakan, a province near Bangkok, Thailand, attending a monastic conference.[28][29][30] After giving a talk at the morning session, he was found dead later in the afternoon in the room of his cottage, wearing only shorts, lying on his back with a short-circuited Hitachi floor fan lying across his body.[31] His associate, Jean Leclercq, states: "In all probability the death of Thomas Merton was due in part to heart failure, in part to an electric shock."[32] Since there was no autopsy, there was no suitable explanation for the wound in the back of Merton's head, "which had bled considerably."[33] Arriving from the cottage next to Merton's, the Primate of the Benedictine order and presiding officer of the conference, Rembert Weakland, anointed Merton.[34]

His body was flown back to the United States on board a US military aircraft returning from Vietnam. He is buried at the Gethsemani Abbey.

In 2018, Hugh Turley and David Martin published The Martyrdom of Thomas Merton: An Investigation, presenting the evidentiary record's refutation of claims of accidental electrocution, and suggesting Merton was assassinated for his political opposition to the Vietnam War.[35][36] A subsequent book, Thomas Merton's Betrayers: The Case Against Abbot James Fox and Author John Howard Griffin, presents documentary evidence of manipulation and coverup by the Catholic Church and Merton's political foes.

Spirituality beyond Catholic norms

Eastern religions

Merton was first exposed to and became interested in

Catholicism.[37] Throughout his life, he studied Buddhism, Confucianism, Taoism, Hinduism, Sikhism, Jainism, and Sufism in addition to his academic and monastic studies.[38]

While Merton was not interested in what these traditions had to offer as doctrines and institutions, he was deeply interested in what each said of the depth of human experience. He believed that for the most part, Christianity had forsaken its mystical tradition in favor of

Cartesian emphasis on "the reification of concepts, idolization of the reflexive consciousness, flight from being into verbalism, mathematics, and rationalization."[39] Eastern traditions, for Merton, were mostly untainted by this type of thinking and thus had much to offer in terms of how to think of and understand oneself.[citation needed
]

Merton was perhaps most interested in—and, of all of the Eastern traditions, wrote the most about—Zen. Having studied the Desert Fathers and other Christian mystics as part of his monastic vocation, Merton had a deep understanding of what it was those men sought and experienced in their seeking. He found many parallels between the language of these Christian mystics and the language of Zen philosophy.[40]

In 1959, Merton began a dialogue with D. T. Suzuki which was published in Merton's Zen and the Birds of Appetite as "Wisdom in Emptiness". This dialogue began with the completion of Merton's The Wisdom of the Desert. Merton sent a copy to Suzuki with the hope that he would comment on Merton's view that the Desert Fathers and the early Zen masters had similar experiences. Nearly ten years later, when Zen and the Birds of Appetite was published, Merton wrote in his postface that "any attempt to handle Zen in theological language is bound to miss the point", calling his final statements "an example of how not to approach Zen."[41] Merton struggled to reconcile the Western and Christian impulse to catalog and put into words every experience with the ideas of Christian apophatic theology and the unspeakable nature of the Zen experience.

In keeping with his idea that non-Christian faiths had much to offer Christianity in experience and perspective and little or nothing in terms of doctrine, Merton distinguished between Zen Buddhism, an expression of history and culture, and Zen.[40] What Merton meant by Zen Buddhism was the religion that began in China and spread to Japan as well as the rituals and institutions that accompanied it. By Zen, Merton meant something not bound by culture, religion or belief. In this capacity, Merton was influenced by Aelred Graham's book Zen Catholicism of 1963.[42][note 2] With this idea in mind, Merton's later writings about Zen may be understood to be coming more and more from within an evolving and broadening tradition of Zen which is not particularly Buddhist but informed by Merton's monastic training within the Christian tradition.[43]

American Indian spirituality

Merton also explored American Indian spirituality. He wrote a series of articles on American Indian history and spirituality for The Catholic Worker, The Center Magazine, Theoria to Theory, and Unicorn Journal.[44] He explored themes such as American Indian fasting[45] and missionary work.[46]

Legacy

Marker commemorating Thomas Merton in Louisville, Kentucky

Merton's influence has grown since his death, and he is widely recognized as an important 20th-century Catholic

proliferation of nuclear arms.[47] He had prohibited their publication for 25 years after his death. Publication raised new interest in Merton's life.[48]

The

Cistercian
vocation.

In recognition of Merton's close association with Bellarmine University, the university established an official repository for Merton's archives at the Thomas Merton Center on the Bellarmine campus in Louisville, Kentucky.[50]

The

Pittsburgh, Pennsylvania.[51]

The 2015, in tribute to the centennial year of Merton's birth, The Festival of Faiths in Louisville Kentucky honored his life and work with Sacred Journey’s the Legacy of Thomas Merton.[52]

An annual lecture in his name is given at his alma mater, Columbia University in which the Columbia chaplaincy invites a prominent Catholic to speak.[53]

The campus ministry building at St. Bonaventure University, the school where Merton taught English briefly between graduating from Columbia University with his M.A. in English and entering the Trappist order, is named after him. St. Bonaventure University also holds an important repository of Merton materials worldwide.[54]

Toronto, Ontario, Canada, which was formerly named St. Joseph's Commercial and was founded by the Sisters of St. Joseph, is named in part after him.[55]

Some of Merton's manuscripts that include correspondence with his superiors are located in the library of the Monastery of the Holy Spirit in

Zen Buddhism and Hinduism on Merton's mysticism and philosophy of contemplation.[56]

Merton was one of four Americans mentioned by Pope Francis in his speech to a joint meeting of the United States Congress on September 24, 2015. Francis said, "Merton was above all a man of prayer, a thinker who challenged the certitudes of his time and opened new horizons for souls and for the Church. He was also a man of dialogue, a promoter of peace between peoples and religions."[57]

In 2023, Columbia University opened the Thomas Merton Institute for Catholic Life at the Church of Notre Dame.[58][59]

In popular culture

Merton's life was the subject of The Glory of the World, a play by Charles L. Mee. Roy Cockrum, a former monk who won the Powerball lottery in 2014, helped finance the production of the play in New York. Prior to New York the play was being shown in Louisville, Kentucky.[60]

In the 2017 movie First Reformed, written and directed by Paul Schrader, Ethan Hawke's character (a middle-aged Protestant reverend) is influenced by Merton's work.[61]

Thomas Merton is portrayed briefly by Adam Kilgour as a character in the 1994 movie Quiz Show.

Singer and songwriter Judy Collins wrote and recorded a song about Thomas Merton in 2022. It was part of her setlist while touring in 2023.

Starting in the early 1990s The Thomas Merton Society of Great Britain & Ireland explores the life & writings of Thomas Merton and his shaping on the modern world, with conferences, retreats and the publication of the Merton Journal.[62]

See also

Notes

  1. . In Learning to Love, Merton's diary entries discuss his various meetings with Smith. In several cases he expressly denies sexual consummation, e.g. p. 52. On June 11, 1966, Merton arranged to 'borrow' the Louisville office of his psychologist, Dr. James Wygal, to get together with Smith, see p. 81. The diary entry for that day notes that they had a bottle of champagne. A parenthetical with dots at that point in the narrative indicates that further details regarding this meeting were not published in Learning to Love. In the June 14 entry, Merton notes that he had found out the night before that a brother at the abbey had overheard one of his phone conversations with Smith and had reported it to Dom James, Abbot of Gethsemani. Merton wondered which phone conversation had been monitored, saying that one he had the morning following his meeting with Smith at Wygal's office would be "the worst!!", see p. 82. Merton's June 14 entry note his discussions with Abbot James on this matter, and his intent to follow the Abbot's instruction to end his romantic relationship with M. In his entry for July 12, 1966, Merton says regarding Smith,

    "Yet there is no question I love her deeply ... I keep remembering her body, her nakedness, the day at Wygal's, and it haunts me ... I could have been enslaved to the need for her body after all. It is a good thing I called it off [i.e., a proposed visit by Smith to Gethsemani to speak with Merton there following their break-up]." See p. 94.

    Learning to Love reveals that Merton remained in contact with Marge after his July 12, 1966 entry (p.94) and after he recommitted himself to his vows (p. 110). He saw her again on July 16, 1966, and wrote:

    She says she thinks of me all the time (as I do of her) and her only fear is that being apart and not having news of each other, we may gradually cease to believe that we are loved, that the other's love for us goes on and is real. As I kissed her she kept saying, 'I am happy, I am at peace now.' And so was I" (p. 97).

    Despite good intentions, he continued to contact her by phone when he left the monastery grounds. He wrote on January 18, 1967 that "last week" he and two friends "drank some beer under the loblollies at the lake--should not have gone to Bardstown and Willett's in the evening. Conscience stricken for this the next day. Called M. from filling station outside Bardstown. Both glad" (p. 186).
  2. 1 Corinthians 12:3, 'All that is true, by whomsoever it has been said, is from the Holy Ghost.'" Graham, Aelred (1963). Zen Catholicism
    . Harvest book. Vol. 118. San Diego, CA: Harcourt, Brace & World. p. 10.

References

  1. .
  2. ^ "Chronology of Merton's life", Thomas Merton Center, Bellarmine University; accessed April 17, 2018.
  3. ^ Matthew Fox, A Way to God: Thomas Merton's Creation Spirituality Journey, New World Library (2016), p. xvi
  4. ^ "1949 bestsellers: Non Fiction". Time. December 19, 1949. Archived from the original on December 20, 2010. Retrieved May 25, 2010.
  5. ^ "Religion: The Mountain". Time. April 11, 1949. Archived from the original on December 20, 2010.
  6. ^ The 100 best non-fiction books of the century, National Review
  7. ^ a b "Thomas Merton's Life and Work", The Thomas Merton Center at Bellarmine University
  8. ^ Jacobs, Alan. "The Modern Monkhood of Thomas Merton", The New Yorker, December 28, 2018
  9. ^ Seven Storey Mountain, pp. 7–9.
  10. ^ Seven Storey Mountain pp. 15–18.
  11. .
  12. ^ Jacobs, Alan (December 28, 2018). "Thomas Merton, the Monk Who Became a Prophet". The New Yorker. Retrieved April 16, 2024.
  13. ^ Yau, John (January 16, 2014). "Ad Reinhardt and the Via Negativa". The Brooklyn Rail. Retrieved August 29, 2021.
  14. .
  15. ^ Ziolkowski, Jan M. (2018). "The Juggler of Notre Dame and the Medievalizing of Modernity. Volume 6: War and Peace, Sex and Violence". www.openbookpublishers.com. Retrieved August 29, 2021.
  16. ^ "Slate, John H., 1913-1967 - Correspondence". merton.org. Retrieved July 10, 2021.
  17. .
  18. ^ Niebuhr, Gustav (November 1, 1999). "Mahanambrata Brahmachari Is Dead at 95". New York Times. Retrieved May 25, 2010.
  19. ^ Thomas Merton's paradise journey: writings on contemplation, by William Henry Shannon, Thomas Merton, Continuum International Publishing Group, 2000 p. 278.
  20. . Retrieved May 7, 2017.
  21. .
  22. ^ Letter, November 17, 1962, quoted in Monica Furlong's Merton: a Biography p. 263.
  23. ^ "A Man of Many Firsts". KUENSEL. December 11, 2011. Retrieved December 12, 2011.[permanent dead link]
  24. .
  25. TIME. August 6, 1973. Archived from the original
    on December 14, 2008. Retrieved May 25, 2010.
  26. on August 8, 2019. Retrieved February 9, 2019.
  27. ^ "Book on monk Thomas Merton's love affair stirs debate". USA Today. December 23, 2009. Retrieved December 16, 2012.
  28. LCCN 91-21922
    .
  29. .
  30. ^ Chotiphatphaisal, Netiwit (July 8, 2022). "Petition in support of Thomas Merton Memorial in Thailand". Netiwit.com. Archived from the original on July 9, 2022.
  31. ^ Hugh Turley and David Martin, The Martyrdom of Thomas Merton: An Investigation, [1]
  32. ^ "Monastic Interreligious Dialogue - Final Memories of Thomas Merton". December 12, 2008. Archived from the original on December 12, 2008.{{cite web}}: CS1 maint: bot: original URL status unknown (link)
  33. ^ Michael Mott, The Seven Mountains of Thomas Merton, pp. 567–568. Hugh Turley and David Martin, The Martyrdom of Thomas Merton: An Investigation, p. 84. [2]
  34. .
  35. ^ "The Martyrdom of Thomas Merton: An Investigation". July 9, 2018.
  36. ^ Soline Humbert (December 3, 2018). "This turbulent monk: Did the CIA kill vocal war critic Thomas Merton?". Irish Times.
  37. ^ Solitary Explorer: Thomas Merton's Transforming Journey p.100.
  38. ^ "Lighthouse Trails Research Project - Exposing the New Spirituality".
  39. ^ Conjectures of a Guilty Bystander p. 285.
  40. ^ a b Solitary Explorer: Thomas Merton's Transforming Journey p. 105.
  41. ^ Zen and the Birds of Appetite p. 139.
  42. ^ Solitary Explorer: Thomas Merton's Transforming Journey p. 106.
  43. ^ Solitary Explorer: Thomas Merton's Transforming Journey p. 112.
  44. ^ Merton, Thomas (1976). Ishi Means Man. Unicorn Press.
  45. ^ Merton, Thomas (1976). Ishi Means Man. Unicorn Press. p. 17.
  46. ^ Merton, Thomas (1976). Ishi Means Man. Unicorn Press. p. 37.
  47. S2CID 170922796
    .
  48. .
  49. ^ Robert Giroux (October 11, 1998). "Thomas Merton's Durable Mountain". The New York Times.
  50. ^ "Merton Center in Louisville". National Catholic Reporter. November 11, 2012. Retrieved June 2, 2020.
  51. ^ "Thomas Merton Award goes to climate change activist". Pittsburgh Post-Gazette. Retrieved June 2, 2020.
  52. ^ Elson, Martha. "20th Festival of Faiths honors Merton". The Courier-Journal. Retrieved June 2, 2020.
  53. ^ "Columbia250 Celebrates Colmbians Ahead of Their Time". Columbia University. Retrieved July 6, 2021.
  54. ^ "index1". Archived from the original on May 11, 2013.
  55. ^ Robert, Grip; Gary, Young. "Two Merton Schools" (PDF). merton.org. Retrieved July 6, 2021.
  56. OCLC 30320691
    . Retrieved July 6, 2021.
  57. ^ "Address of the Holy Father". The Vatican. September 24, 2015. Retrieved September 24, 2015.
  58. ^ Vance, Shea. "Columbia Catholic Ministry opens University's first Catholic center - Columbia Spectator". Columbia Daily Spectator. Retrieved April 1, 2023.
  59. ^ "Columbia University gets its own Catholic center". Aleteia — Catholic Spirituality, Lifestyle, World News, and Culture. February 16, 2023. Retrieved April 1, 2023.
  60. ^ Lunden, Jeff (January 16, 2016). "'Glory Of The World' Is More Wacky Birthday Party Than Traditional Play". NPR.org.
  61. ^ Jones, J.R. "Paul Schrader's First Reformed finds pride at the root of despair". Chicago Reader. Retrieved June 12, 2018.
  62. ^ "The Thomas Merton Society of Great Britain & Ireland". The Thomas Merton Society of Great Britain & Ireland. April 6, 2023. Retrieved November 7, 2023.

Further reading

External links