Best Selling Books by Thomas Merton

The whole problem of our time is the problem of love. How are we going to recover the ability to love ourselves and to love one another? We cannot be at peace with others because we are not at peace with ourselves, and we cannot be at peace with ourselves because we are not at peace with God. There is a distinction between a contrite sense of sin and a feeling of guilt. The former is a true and healthy thing, the latter tends to be false and pathological. The man who suffers from a sense of guilt does not want to feel guilty, but at the same time he does not want to be innocent. He wants to do what he thinks he must not do, without the pain of worrying about the consequences. The history of our time has been made by dictators whose characters, often transparently easy to read, have been full of repressed guilt. They have managed to enlist the support of masses of men moved by the same repressed drives as themselves. Modern dictatorships display everywhere a deliberate and calculated hatred for human nature as such. The technique of degradation used in concentration camps and in staged trials are all too familiar in our time. They have one purpose: to defile the human person.

Life and Holiness is Thomas Merton''s classic text on incorporating spirituality into everyday life. Merton here makes clear that he was a monk who knew the world. Of course, Merton lived a secular life until he became a Trappist monk in his late twenties, but even in the monastery he was deeply engaged in the questions of his day. In this succinct and readily accessible work, he offers compelling thoughts on what it means to be holy in the face of the anxieties of the modern age.

The sixties were a time of restlessness, inner turmoil, and exuberance for Merton, during which he closely followed the careening development of political and social activism - Martin Luther King, Jr., and the March on Selma, the Catholic Worker Movement, the Vietnam War, and the assassination of John F. Kennedy. In this volume Merton challenges the powers that be in Gethsemani and Washington, while exploring every spiritual, literary, and personal link to a more meaningful, active life. Dancing in the Water of Life chronicles the approach of Merton''s fiftieth birthday and marks his move to Mount Olivet. At fifty Merton finds himself striving, as never before, for inner peace. Relieved of his duties as novice master, Merton now spends more and more time at his hermitage at the Abbey of Gethsemani. He writes of the surrounding forested hills and valleys, finally able to fully embrace the joys and challenges of solitary life.

This is the companion volume to Thomas Merton: The Development of a Spiritual Theologian, further exploring Merton''s writings and thinking.

Among the numerous sets of conferences that Thomas Merton presented to young prospective monks during his decade (1955-1965) as novice master at the Cistercian Abbey of Gethsemani is a wide-ranging introduction to biblical studies, made available for the first time in the present volume. Drawing on church tradition, teaching of recent papal documents, and scholarly resources of the time, he reveals the central importance of the Scriptures for the spiritual growth of his listeners. The extensive introduction situates material of these conferences in the context of Merton''s evolving engagement with the Bible from his own days as a student monk through the mature reflections from his final years on the biblical renewal in the wake of the Second Vatican Council. For Merton, at the heart of any meaningful reading of the Scriptures, not only for monks but for all Christians, is the invitation to respond not just intellectually but with the whole self, to recognize the gospel as "good news," as a saving, liberating, consoling, challenging word, reflecting his fundamental belief that "the Holy Spirit enlightens us, in our reading, to see how our own lives are part of these great mysteries--how we are one with Jesus in them."

A contextual portrait of St. Bernard of Clairvaux, along with Pope Pius XII''s encyclical letter on the Doctor of the Church. Saint Bernard of Clairvaux, a dominant figure in the history of the Catholic Church and the last of the Church Fathers, died in his monastery in Burgundy on August 20, 1153. In commemoration of the eighth centenary of his death, Pope Pius XII issued one of his most significant encyclical letters— Doctor Mellifluus—which Thomas Merton presents here, together with an introduction to the life and teachings of the great mystic. The essence of Saint Bernard''s doctrine, Father Merton writes, is nothing else but the spiritual peace distilled in monasticism, and it is one of the purest and most authentic sources of Catholic tradition. Pius''s encyclical letter draws on that doctrine to bring the highest spiritual perfection within reach of all Christians. Praise for The Last of the Fathers "A study that will have to be on the shelves of all libraries and in the personal collections of all who are interested in spirituality . . . . Merton has provided an exquisite spiritual and intellectual setting for the jewel of the Encyclical [by Pope Pius XII]." — Catholic World

Thomas Merton''s thought-provoking book is a series of essays about various Amerindian cultures.

Thomas Merton''s lectures to the young monastics at the Abbey of Gethsemani provide a good look at Merton the scholar. A Course in Christian Mysticism gathers together, for the first time, the best of these talks into a spiritual, historical, and theological survey of Christian mysticism--from St. John''s gospel to St. John of the Cross. Sixteen centuries are covered over thirteen lectures. A general introduction sets the scene for when and how the talks were prepared and for the perennial themes one finds in them, making them relevant for spiritual seekers today. This compact volume allows anyone to learn from one of the twentieth century''s greatest Catholic spiritual teachers. The study materials at the back of the book, including additional primary source readings and thoughtful questions for reflection and discussion, make this an essential text for any student of Christian mysticism.

This book contains the journal and letters Merton wrote during his Alaskan visit which were published in a limited edition in 1988 as The Alaskan Journal by Turkey Press.

In this set of novitiate conferences from the late 1950s, Thomas Merton provides a vivid and detailed introduction to the traditional pattern and practices of the monastic day during the period immediately preceding the momentous changes that would be introduced in the wake of the Second Vatican Council. Combining practical instruction with spiritual and theological reflection, this fifth volume of Merton''s teaching notes brings the reader into the choir and chapter room, scriptorium and cloisters of the Abbey of Gethsemani, and provides insight into the ecclesial, contemplative, paschal, and Trinitarian dimensions of Cistercian life. Patrick F. O''Connell is professor in the departments of English and theology at Gannon University, Erie, Pennsylvania. A founding member and former president of the International Thomas Merton Society, he edits The Merton Seasonaland is coauthor (with William H. Shannon and Christine M. Bochen) of The Thomas Merton Encyclopedia. He has edited four previous volumes of Thomas Merton''s monastic conferences for the Monastic Wisdom series: Cassian and the Fathers; Pre-Benedictine Monasticism; An Introduction to Christian Mysticism; and The Rule of Saint Benedict.

As novice master of the Cistercian Abbey of Our Lady of Gethsemani in Kentucky, Thomas Merton presented weekly conferences to familiarize his charges with the meaning and purpose of the vows they aspired to undertake. In this setting, he offered a thorough exposition of the theological, canonical, and above all spiritual dimensions of the vows. Merton set the vows firmly in the context of the anthropological, moral, soteriological, and ecclesial dimensions of human, Christian, and monastic life. He addressed such classical themes of Christian morality as the nature of the human person and his acts; the importance of justice in relation to the Passion of Christ, to friendship and to love; and self-surrender as the key to grace, prayer and the vowed life. Merton''s words on these topics clearly spring from a committed heart and often flow with the soaring intensity of style that we have come to expect in his more enthusiastic prose. The texts of these conferences represent the longest and most systematically organized of any of numerous series of conferences that Merton presented during the decade of his mastership. They may be the most directly pastoral work Merton ever wrote.

Cloistered in a remote Kentucky monastery, Thomas Merton struggled as a young man to reconcile his preferred contemplative life and his public passion for writing. Here is the remarkable development of Thomas Merton monk, poet, and social critic as documented in nearly 30 years'' of correspondence with his mentor and publisher, James Laughlin.

In these conferences dating to 1961, Thomas Merton provides for his audience of young monks an overview of major themes and figures in the Christian mystical tradition as an integral part of their religious inheritance and a crucial part of their spiritual formation. From Fathers of the Church such as St Athanasius and St Gregory of Nyssa, through such important medieval theologians as St Bonaventure, Hadewijch and Meister Eckhart, to the great Spanish Carmelites St Teresa of Avila and St John of the Cross, Merton traces such key topics as the integration of theology and spirituality; the importance of "natural contemplation"--recognizing the divine presence in creation; the centrality of apophatic or "dark" contemplation; and the role of spiritual direction in forming mature and balanced contemplatives.

2014 Reprint of 1950 Edition. Full facsimile of the original edition, not reproduced with Optical Recognition Software. The gifted Trappist, Thomas Merton, here gives a sympathetic interpretation of the interior and mystical experiences of St. Lutgarde, a thirteenth-century Trappist. Merton gives to St. Lutgarde wider significance than is normally provided her by pointing out that she was the forerunner of St. Margaret Mary and the institution of the Feast of the Sacred Heart. This claim is based upon her mystical vision of the pierced Heart of the Savior. The story of St. Lutgarde as related by Merton abounds in mystical visions, stigmata and miracles. For Catholic readers interested in hagiography the name of Merton may elicit the interest of a wider group.

Thomas Merton''s deep roots in his own Cistercian tradition are on display in the two sets of conferences on the early days of the Order included in the present volume. The first surveys the relevant monastic background that led up to the foundation of the Abbey of Cîteaux in 1098 and goes on to consider the contributions of each of the first three abbots of the "New Monastery" that would become the epicenter of the most dynamic religious movement of the early twelfth century. The second set investigates the arc of medieval Cistercian history in the two centuries following the death of Saint Bernard, in which the Order moves from being ahead of its time, in its formative stages, to being representative of its time in its most powerful and influential phase, to becoming regressive with the rise of new religious currents that begin to flow in the thirteenth century. Merton stresses the need to respect the complexity of the actual lived reality of Cistercian life during this period, to "beware of easy generalizations" and instead consider the full range of factual data. The result is a richly nuanced picture of the development of early Cistercian life and thought that serves as a fitting concluding volume to the series of Merton''s novitiate conferences providing a thorough "Initiation into the Monastic Tradition."

These conferences, presented by Thomas Merton to the novices at the Abbey of Gethsemani in 1963-1964, focus mainly on the life and writings of his great Cistercian predecessor, St. Bernard of Clairvaux (1090-1153). Guiding his students through Bernard''s Marian sermons, his treatise On the Love of God, his controversy with Peter Abelard, and above all his great series of sermons on the Song of Songs, Merton reveals why Bernard was the major religious and cultural figure in Europe during the first half of the twelfth century and why he has remained one of the most influential spiritual theologians of Western Christianity from his own day until the present. As James Finley writes in his preface to this volume, "Merton is teaching us in these notes how to be grateful and amazed that the ancient wisdom that shimmers and shines in the eloquent and beautiful things that mystics say is now flowing in our sincere desire to learn from God how to find our way to God."

As master of novices for ten years (1955–1965) at the Cistercian Abbey of Our Lady of Gethsemani in Kentucky, Thomas Merton was responsible for the spiritual formation of young men preparing for monastic profession. In this volume, three related sets of Merton’s conferences on ancient and contemporary documents governing the lives of the monks are published for the first time: • on the Carta Caritatis, or Charter of Charity, the foundational document of the Order of Cîteaux • on the Consuetudines, the twelfth-century collection of customs and regulations of the Order • on the twentieth-century Constitutions of the Order, the basic rules by which Merton and his students actually lived at the time These conferences form an essential part of the overall picture of Cistercian monastic life that Merton provided as part of his project of “initiation into the monastic tradition” that is evident in the broad variety of courses that he put together and taught over the period of his mastership. As Abbot John Eudes Bamberger, ocso, himself a former student of Merton, notes in his preface to this volume, “The texts presented in this present book eventually gave rise to the Cistercian way of spiritual living that continues to contribute to the Church’s witness in this new millennium. This publication is a witness to the process of transformation that ensures the continuity of the Catholic monastic tradition that witnesses to the God who, as Saint Augustine observed is ‘ever old and ever new.’”

Merton’s classic Faith and Violence makes a powerful case for a theology of resistance that speaks with enduring urgency. Violence in the modern world is a complex matter. The majority of the world’s most egregious acts of violence are not perpetrated at the level of the individual—rather, they occur at the hands of systematically organized bureaucracies. It is this “white-collar” violence that Merton addresses in Faith and Violence. Writing at the height of the Vietnam war, Merton masterfully illustrates the disastrous consequences of wielding and promoting violence. As an alternative, he proposes that Christians retrieve and embody a conception of love that seeks to win over one’s adversaries as collaborators rather than crushing or humiliating them. Merton’s poignant reflections deal with issues ranging from the Vietnam War to the civil rights movement and the mid-20th century Death of God movement.

Of the full-length prose works that Thomas Merton wrote before he entered the Cistercian Order in 1941, only My Argument with the Gestapo has survived--perhaps in part because it was a book that Merton never ceased wanting to see in print.

Writing at the height of the Cold War, Merton issued this passionate challenge to the idea that unthinkable violence can be squared with the Gospel of Christ. Censors of Merton''s order blocked publication of "Peace in the Post-Christian Era," but 40 years later, the message remains eerily topical.

There are so many Christians who do not appreciate the magnificent dignity of their vocation to sanctity, to the knowledge, love and service of God. There are so many Christians who do not realize what possibilities God has placed in the life of Christian perfection — what possibilities for joy in the knowledge and love of Him. There are so many Christians who have practically no idea of the immense love of God for them, and of the power of that Love to do them good, to bring them happiness. Why do we think of the gift of contemplation, infused contemplation, mystical prayer, as something essentially strange and esoteric reserved for a small class of almost unnatural beings and prohibited to everyone else? It is perhaps because we have forgotten that contemplation is the work of the Holy Ghost acting on our souls through His gifts of Wisdom and Understanding with special intensity to increase and perfect our love for Him. These gifts are part of the normal equipment of Christian sanctity. They are given to all in Baptism, and if they are given it is presumably because God wants them to be developed. Their development will always remain the free gift of God and it is true that His wise Providence sees fit to develop them less in some saints than in others. But it is also true that God often measures His gifts by our desire to receive them, and by our cooperation with His grace, and the Holy Spirit will not waste any of His gifts on people who have little or no interest in them.

"Last night I had a curious dream about Kanchenjunga. I was looking at the mountain and it was pure white, absolutely pure, especially the peaks that lie to the west. And I saw the pure beauty of their shape and outline, all in white. And I heard a voice saying-or got the clear idea of: ''There is another side to the mountain.''. . . This morning my quarrel with the mountain is ended . . . why get mad at a mountain? It is beautiful, chastely white in the morning sun-and right in view of the bungalow window."There is another side of Kanchenjunga and of every mountain-the side that has never been photographed and turned into postcards. That is the only side worth seeing" (November 19, 1968). The seventh and final volume of Thomas Merton''s journals finds him exploring new territory, both spiritual and geographic, in the last great journey prior to his untimely death. Traveling in the United States and the Far East, Merton enjoys a new freedom that brings with it a rich mix of solitude, spirited friendship, and interaction with monks of other traditions. In his last days in the United States, Merton continues to follow the tumultuous events closing the 1960s, including the assassinations of Martin Luther King, Jr., and Robert Kennedy. Meanwhile, with the blessing of his new abbot, Merton travels to monasteries in New Mexico and among the redwoods of Northern California, keeping his journal all the while. In these travels, as well as on a later trip to Alaska, he gains a better understanding of his eremitical yearnings and begins to see a way to reconcile his conflicting desires for solitude and fellowship. When Merton wins approval to participate in a meeting of monastic superiors of the Far East in Bangkok, Thailand, his life enters its most thrilling period. Arriving in Calcutta, Merton is heartbroken by the poverty of the many beggars; in New Delhi and Dharamsala, he makes contact with local Buddhists, including the Dalai Lama. Recognizing each other as kindred spirits, Merton and the Dalai Lama speak from the heart like old friends. In Bangkok at the beginning of December 1968, awaiting the beginning of the conference, Merton pens a letter home: "I think of you all on this Feast Day and with Christmas approaching I feel homesick for Gethsemani." Tragically, Christmas Day finds Merton back home after all. Electrocuted accidentally in his Bangkok room, Merton is returned to his beloved abbey to be laid to rest in a grave overlooking the woods so familiar to him from his twenty-seven years of monastic life at Gethsemani. Thirty years after his death, the contributions of Thomas Merton remain as vital as ever. Completing the published Journals of Thomas Merton, The Other Side of the Mountain conveys the intense spiritual exploration and powerful lessons that filled his short life.

Evelyn Waugh, at the start of Thomas Merton''s monastic career, advised him to "write serious letters", and also urged him to make an art of it. This advice flowered in the sixties, especially after his monastic superiors ordered him to cease publishing anything on war and peace. "Monk concerned with peace. Bad image", Merton seethed in a letter, and launched his series of privately circulated mimeographed "Cold War Letters", one-third of which are published for the first time in this book. The Hidden Ground of Love is a rich collection of Merton''s letters in a period of his greatest concern about religion''s seeming powerlessness against global violence and nuclear war. Though the book concentrates primarily on the last decade of his 27 years as a Trappist, it opens with a few early letters to Catherine Doherty before he became a monk. His extraordinary growth as a mystic and religious thinker, deeply concerned about the materialistic world''s drift toward the abyss, is revealed in these pages.

"This unique spiritual autobiography is the account of the growing restlessness of a brilliant and passionate young man whose search for peace and faith eventually leads him, at the age of twenty-six, to take vows in one of the most demanding religious orders - the Trappists. At the monastery, and within the "four walls of my new freedom," Merton wrote this extraordinary testament - a document of a man who withdrew from the world only after he had fully immersed himself in it. For this Fiftieth Anniversary Edition, Robert Giroux has written a memoir of how he came to publish The Seven Storey Mountain, and Merton''s distinguished biographer, William H. Shannon, has supplied a note for the reader."--Provided by publisher