Because Thomas Merton Gave Lectures Like This On Love

Of the theological virtues Faith, Hope, and Love, St. Paul writes that the greatest of these is Love. Our Lord also said so when He was being questioned by the scholar of the law and gave us the Two Greatest Commandments, both of which are based on love; the love of God and the love of neighbor.

It sounds pretty easy, and in theory it is. But in practice? [Read more...]

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Just Like The Prophet Chesterton Said, When It’s All About Nature, It’s All About Sex…

"Amori"- Reciproco amore (Etá dell'oro), Pauwels Franck

“Amori”- Reciproco amore (Etá dell’oro), Pauwels Franck

And pretty soon, this obsession of ours becomes a tyrant. Got your attention yet? Thought so. [Read more...]

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The Prophet Thomas Merton On The Archdiocese of New York’s HHS Mandate Problem


Problem? What problem? So the Archdiocese of New York provides healthcare to unionized employees of ArchCare through SEIU 1199′s  National Benefits Fund, which provides coverage for contraceptives and abortion services. What could it hurt? [Read more...]

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Because of Thomas Merton, OCSO (January 31, 1915 – December 10, 1968)

This is part VII of my conversion story, tagged as 2BFrank in the Tag Cloud. I run it every year on this day to commemorate the death of Thomas Merton, who was also known as Father Louis.

Yes, I am well aware that he is not a canonized saint, but the salient point about Fr. Louis’ life is not whether he was a good Catholic, or a bad Catholic. The main thing isn’t even that his writings helped bring me into the Church. [Read more...]

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Wisdom from Thomas Merton’s Letter to a Young Activist

Now that the presidential election is over, some of you may be feeling listless after the loss in the “biggest election of all time.” My advice? Don’t be.

Depending on where you stand politically, think about how you reacted to last nights election news.

Did you get caught up in the election cycle so much that you lost sight of the Kingdom of Heaven? A slippery slope lies between being a concerned citizen and morphing into a partisan political hack who sees everything through the lens of party and not through the lens of faith. [Read more...]

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For Solid Food Like This (Hold the Milk)

Once I met up with Thomas Merton, it didn’t take long for him to introduce me to St. Bernard of Clairvaux. Not exactly the founder of the Cistercian Order, as that distinction belongs to the trio of monks Robert of Molesme, Alberic, and Stephen Harding, all in the Communion of Saints now too, he nonetheless grew the Cistercian Order into a powerhouse of prayer.

Bernard, a Doctor of the Church, was indefatigable in his allegiance to Christ and to the Catholic Church. He was a contemplative, but was constantly being called into action, attending Church councils, while providing counsel to monarchs, and even preaching the Second Crusade. Repairing schisms and matching wits with Peter Abelard (and others constantly), it’s a miracle he had time for prayer, or anything else for that matter.

Personally, I don’t think he slept much. [Read more...]

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For Thoughts on Faith Like These by Thomas Merton

Divine_Mercy-779948“Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.”

Now, as Pope Benedict has declared the coming year as the Year of Faith, Fr. Louis explains clearly and simply what faith means. What follows are thoughts from the prologue of his “The Silent Life,” published in 1957.

I came across these words a few years ago, when I was reading all I could that Merton had written. When I read them, I couldn’t help changing the words “monk” and “monasticism” to “Catholic” and “Catholicism”, because when I did, they helped answer the statement “Why I Am Catholic” very effectively. Fr. Louis has the floor,

Let us face the fact that the monastic vocation tends to present itself to the modern world as a problem and as a scandal.

In a basically religious culture, like that of India, or of Japan, the monk is more or less taken for granted. When all society is oriented beyond the mere transient quest of business and pleasure, no one is surprised that men should devote their lives to an invisible God.

In a materialistic culture, which is fundamentally irreligious, the monk is incomprehensible because he “produces nothing.” His life appears to be completely useless. Not even Christians have been exempt from anxiety over this apparent “uselessness” of the monk, and we are familiar with the argument that the monastery is a kind of dynamo which, though it does not “produce” grace, procures this infinitely precious spiritual commodity for the world.

The first Fathers of monasticism were concerned with no such arguments, valid though they may be in their proper context. The Fathers did not feel that the search for God was something that needed to be defended. Or rather, they saw that if men did not realize in the first place that God was to be sought, no other defence of monasticism would avail them.

Is God, then, to be sought?

The deepest law in man’s being is his need for God, for life. God is Life. “In Him was life, and the life was the light of men, and the light shineth in the darkness and the darkness comprehended it not” (John 1:5). The deepest need of our darkness is to comprehend the light which shines in the midst of it. Therefore God has given us his first commandment:

Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength.

The monastic life is nothing but the life of those who have taken the first commandment in deadly earnest, and have, in the words of St. Benedict, “preferred nothing to the love of Christ.”

But Who is God? Where is He? Is Christian monasticism a search for some pure intuition of the Absolute? A cult of supreme Good? A worship of perfect and changeless Beauty? The very emptiness of such abstractions strikes the heart cold. The Holy One, the Invisible, the Almighty is infinitely greater and more real than any abstraction of man’s devising. But he has said: “No one shall see me and live” (Exodus 33:20). Yet the monk persists in crying out with Moses: “Show me Thy face” (Exodus 33:13).

The monk, then, is one who is so intent upon the search for God that he is ready to die in order to see Him. That is why monastic life is a “martyrdom” as  well as a “paradise,” a life that is at once “angelic” and “crucified.”

St. Paul resolves the problem: “God who commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God, in the face of Christ Jesus” (2 Corinthians 4:6).

The monastic life is the rejection of all that obstructs the spiritual rays of this mysterious light. The monk is one who leaves behind the fictions and illusions of a merely human spirituality in order to plunge himself in the faith of Christ. Faith is the light which illumines him in mystery. Faith is the power which seizes upon the inner depths of his souls and delivers him up to the action of the divine Spirit, the Spirit of liberty, the Spirit of love. Faith takes him, as the power of God took the ancient prophets, and “stands him upon his feet” (Ezekiel 2:2) before the Lord. The monastic life is the life in the Spirit of Christ, a life in which the Christian gives himself entirely to the love of God which transforms him in the light of Christ.

“The Lord is a Spirit, and where the Spirit of the Lord is, there is liberty. But we all, beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord” (2 Corinthians 3: 17-18).

What St. Paul has said of the inner life of every Christian becomes in all truth the main objective of the monk, living in his solitary cloister. In seeking Christian perfection the monk seeks the fullness of the Christian life, the complete maturity of the Christian faith. For him, “to live is Christ.”

Amen. It’s time to harness our inner monks and crank up the dynamo of prayer.

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With God’s Grace And A Little Help From My Friends

When I was a newly minted Marine, fresh out of boot camp and on my way into life, I was certain that I could lick it. Everything was possible, and all would be right in the world. Well, maybe not the whole world, but my world would be just fine. I realized that I was no all-powerful genie, but I had complete confidence in the unholy trinity of me, myself, and I. The winner, which I knew I was, would take all. [Read more...]

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For All the Saints: Anthony the Great

As I’ve written before, I’m a big fan of the Desert Fathers. Today, we celebrate St. Anthony the Great. Anthony is really the Godfather of all the Desert Fathers and the person responsible for starting the formation of Christian monastic orders. I love the following saying attributed to him, because it seems to hit home with how I often feel these days, despite the fact that this was said over 1600 years ago:

Abba Anthony said: “A time is coming when people will go mad and when they see someone who is not mad, they will attack him, saying, “You are mad because you are not like us.”

Yes, we are living in interesting times. And what an interesting person! A role model even of St. Francis of Assisi. Take a look at what Thomas Merton has to say about Abbot Anthony from his book The Wisdom of the Desert.

In the 4th century AD the deserts of Egypt, Palestine, Arabia and Persia were peopled by a race of men who left behind them a strange reputation. They were the first Christian hermits, who abandoned the cities of the ancient Roman world to live in the solitude and silence of the desert. Why did they do this? The reasons were many and various, but they can all be summed up in one brief phrase: the quest for salvation. Among these men (and women!) the life and witness of St. Anthony the Great is unique.

St. Anthony, called “the father of monasticism”, was born in central Egypt about 251 AD, the son of peasant farmers who were Christian. In circa 269, he heard the Gospel being read in Church and applied to himself the words of Jesus to the rich man: “Go, sell all that you have, give it to the poor and come, follow Me.” He sold everything he owned, gave the proceeds to the poor and devoted himself to a life of asceticism under the guidance of a recluse living on the outskirts of his village.

Around 285 AD he went alone into the desert to live in complete solitude. It was in this solitude and silence that Anthony heard clearly the Word of God for his life. After 20 years in solitude, Anthony emerged “as one initiated into the mysteries of God and inspired by the Holy Spirit (he became) a physician given by God to Egypt through whom the Lord healed many people.” He died at the age of 105 in 356 AD and his biography, written by St. Athanasios (whose memory the Orthodox Church celebrate on January 18th, and the Catholic Church on May 2nd) created an immediate literary and theological sensation throughout the ancient world.

What can we, more than 1500 years later, learn from Anthony’s witness? What is the meaning of his flight from society into the desert? First, society—which meant classical Roman pagan society, limited by the horizons and prospects of life “in this world” – was regarded by Anthony and the many other desert fathers and mothers as a shipwreck from which each had to swim for their lives.

These were men and women who believed that to let oneself drift along, passively accepting the non-Christian tenets of what they knew as society, was purely and simply a disaster. These Coptic hermits—for Anthony—like so many of his brothers and sisters, was a Copt and spoke no Greek or Latin—who left the world as though escaping from a shipwreck, did not merely intend to save themselves. They knew that they were helpless to do any good for others as long as they floundered about in the wreckage. But once they got a foothold on solid ground, things were different. Then they had not only the ability but even the obligation to pull the world to safety after them. Perhaps we cannot do exactly what Anthony did. But we must be as thorough and as ruthless in our determination to break our spiritual chains, cast off the domination of alien compulsions and find our true selves in Christ Jesus.

Some sayings of St. Anthony the Great:

When the same Abba Anthony thought about the depth of the judgments of God, he asked, “Lord, how is it that some die when they are young, while others drag on to extreme old age? Why are there those who are poor and those who are rich? Why do wicked men prosper and why are the just in need?” He heard a voice answering him, “Anthony, keep your attention on yourself; these things are according to the judgment of God, and it is not to your advantage to know anything about them.”

Abba Anthony said: “This is the work of a great man: always to take responsibility for his own sins before God and to expect temptations until his last breath.”

He also said: “Whoever you may be, always have God before your eyes; whatever you do, do it in accordance with the testimony of the Holy Scriptures; in whatever place you live, do not easily leave it. Keep these three precepts and you will be saved.”

Abbe Pambo asked Abba Anthony, “What ought I to do?” and the old man said to him, “Do not trust in your own righteousness, do not worry about the past, but control your tongue and your stomach.”

Abba Anthony said, “I saw the snares that the enemy spreads out over the world and I said groaning, ‘What can get through from such snares? Then I heard a voice saying to me, “Humility.’”

Abba Anthony said, “I no longer fear God, but I love Him. For love casts out fear.” (Jn 4:18)

He also said, “God does not allow the same warfare and temptations to this generation as he did formerly, for men are weaker now and cannot bear so much.”

St. Anthony, Pray for Us!

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