A query from Thomas Merton: “Can’t I just be in the woods without any special reason?” (TMSM, 391). The question returns with each reading of Merton’s earlier works. And, the commonplace response of the newly introduced student to Merton comes not from the Trappist Monk, but from Dorothee Soelle in her book Theology for Skeptics: Reflections on God: “But must we really speak in this way?” (Sölle, 15). No doubt the gifted theologian realizes the truth in this hypothetical Socratic dialogue; even the most humdrum reader, too, should find the words contradictory but necessary. Indeed, Merton asked his rhetorical question in “Rain and the Rhinoceros,” an essay written in response to the changing of American (and International) social values, but the plea could have just as easily been referring to his will to escape in late youth.
There is, without a doubt, more seriousness in his desire to escape without special reason than first meets the eye. Within the temporal order—for lack of a better term—of modernism, the ultimate cri de coeur was “Make it new.” With that being said, consider the following: “While Merton continued to teach the way of nonviolence, he wrote about other subjects as well, addressing questions of belief and unbelief, exploring religions of the East, making the case for monastic renewal, reflecting on the challenges of ecumenism and interreligious dialogue, and promoting contemplation within a world of action” (TMEW, 28). Here was a man focused on revolutionary changes while at the same time adhering to his unshakable faith. Put another way, Merton sought to make it new, it referring to the quotidian views of the world. Such is the case of Merton, and such is not the case of Merton.
Why, then, did Merton wish...
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...ear: My task did not attempt to seep into the realm of morality; that would be pedestrian. It did, however, solicit maturity and seriousness on the grounds of modernist intuition; and, for that, I beg forgiveness from Merton devotees.
I can only imagine the mystery the Trappist mystic has yet to offer. Reflecting on the past unit as a whole, I can honestly say that each time I picked up an essay or a journal entry or a book passage written by Merton, I was moved toward emulation. The journal entries could have been written by myself, not to debase Merton to the level of amateur or exalt my own writing on the ground of imitation. I am constantly reminded that I am in a similar position that Merton once was: college student, prodigal son, Joyce enthusiast. To the point, I resonate with Merton. I am going through the same things as he did when he was a young man.
The monastic lifestyle that Launcelot and his knights adopt after their conversion is one that Margery Kempe might approve of -- doing penance, singing mass, fasting, and remaining abstinent. (MdA, 525) But Launcelot's change of heart is not motivated by the emotions that move Kempe, nor is his attitude towards God the same as can be found in The Book of Margery Kempe and The Wakefield Mystery Plays.
Yet the Reverend also uses the word 'beautiful' and appreciates the wonders of the natural world. Certainly, a sense of something beyond the pragmatic permeates Maclean?s story. This ?something? is incarnated in Paul, who obviously does not conform to a narrowly-defined description of a ?good Christian.? He is a rabblerouser adrift in the world, a sophisticated ladies? man and gambler who squanders what is seemingly ample journalistic talent. Paul, however, is also effortlessly artistic, able to break free of his father?s strict fishing instructions to create his own poetry with a rod. Surely, something holy must reside in the sheer, effortless beaut...
James Kittelson’s biography on the life of Luther is thought provoking and informative. Kittelson does not have a concise thesis, but as it is a biography the central theme of Luther the Reformer is an insightful narrative of Martin Luther’s life from his birth in Eisleben until his death on February 18, 1546 in Eisleben. Kittelson thoroughly and with great detail and sources explains Luther’s mission to reform the catholic church. Luther the Reformer seeks to condense Luther’s life in a manner which is more easily read for those who do not know the reformer’s story well. Luther is portrayed not only as a theologian throughout the book, but as a person with struggles and connections throughout the Germanic region in which he lived. Luther’s theology is portrayed throughout the entirety of the book, and Kittelson approaches Luther’s theology by explaining Luther’s past. The inclusion of
In spite of the fear which propels him, there is finally hope for Ignatius. Waddling fearfully into the world, he can now learn to accept his common fate with the rest of humanity--his own humanness and inherent vulnerability in a world over which he has no control. In her frustration and resignation, Ignatius' little mother, an unusual Earth Mother at best, once sadly and plaintively tells her son, "You learnt everything, Ignatius, except how to be a human being" (375). Therein lies a lesson for us all.
Throughout the passage the style of writing comes across as quite argumentative and analytical, yet the content and his ideas, at the time of writing, would have been quite outrageous. He offers to `... analyse modesty...' (p. 131) giving the impression that he will go about the whole business in something of a scientific way. However, the extremeness of his ideas makes one wonder just how serious he was about it.
In today’s society, there are two topics of conversation that most people shy away from discussing in order to avoid the endless debates and pointless agreements these topics can evoke with a mere mention of them; debates which educate no one on a different point of view but only cause people to fight with relentless passion to defend their own view. These two hot button topics are religion and politics. Even though the touchy nature of these topics is widely known, Thomas Mardik decided to disregard this notion and discuss his religious beliefs in the semi public manner by making them the topic of his “This I Believe” essay. The main belief he discussed was a basic one and is fairly common; millions of others all over the world hold this same belief to be true. This belief is the belief in God. The purpose of his paper was to inform his audience of his belief and to explain aspects of his belief, events that have strengthened his belief, and ways his belief is part of his life. Thomas’s essay is a semi success mostly due the ways he tries to appeal to his audience in the three different areas. These three areas of appeal are logos, ethos, and pathos. Today I will be analysis how Thomas used logos ethos and pathos in his essay.
As we look at the history of St. Ignatius there is such a profound sense of grief and pain. He did not only ...
Wolf, Susan. "Moral Saints." Gendler, Tamar Szabo, Susanna Siegel and Steven M. Cahn. The Elements of Philosophy. New York: Oxford University Press, 2008. 220-232.
Transcendentalism is a religious, philosophical, literary, and social movement of the nineteenth century. Essentially, this movement was based upon the ideals of the “sixth sense,” nature, and non-conformity, as well as individualism, intuition, idealism, imagination, and inspiration. A few of the works and writings featured in the transcendental unit include Into the Wild by Jon Krakauer, The Beatification of Chris McCandless: From Thieving Poacher into Saint by Craig Medred, and Nature by Ralph Waldo Emerson. The primary focus of this essay is to provide an opinion on a strikingly debatable topic; Whether or not Christopher McCandless, hero of Krakauer’s Into the Wild, was a true transcendentalist. Despite the bold actions of Chris McCandless on his daring Alaskan odyssey, he turned out to be far from a true transcendentalist, failing to meet the definition of transcendentalism, being solely concerned with himself, and acting out of revenge rather than seeking self discovery - nothing more than a childish suicidal rebel.
Geoffrey Chaucer’s Canterbury Tales became one of the first ever works that began to approach the standards of modern literature. It was probably one of the first books to offer the readers entertainment, and not just another set of boring morals. However, the morals, cleverly disguised, are present in almost every story. Besides, the book offers the descriptions of the most common aspects of the human nature. The books points out both the good and the bad qualities of the people, however, the most obvious descriptions are those of the sinful flaws of humans, such as greed and lust.
C.S. Lewis was the 20th century’s most popular proponent of faith based on reason. As a child, he created an imaginary world where personified animals came to life, and later, he wrote the book, Chronicles of Narnia. How did he transform from a boy fascinated with anthropomorphic animals into a man of immense faith? His transformation to the Christian religion happened as his fame began to flourish. People wrote him, asking him about his claims about the truth of Christianity (Belmonte, Kevin). As I attended the drama of Freud’s Last Session, I was engrossed into the plot of the play and was constantly thinking about how it pertained to the objectives of the World Literature class. I not only connected the content of the play to its context, but I also reached out to apply the context to a discussion on a broader scale. I then discovered why the context of literature is imperative for true understanding of the w...
Confessions takes readers through Saint Augustine’s spiritual wandering prior to becoming a virtuous and highly influential bishop in the Catholic Church. The early stages of the book have Augustine reflecting on his childhood, adolescence, and young adulthood – parts of his life where he feels that he is dangerously far away from God. “At one time in adolescence I was burning to find satisfaction from hellish pleasures. I ran wild in the shadowy jungle of erotic adventures. ‘My beauty wasted away and in your sight I became putrid’,” displays how Augustine’s focus on worldly things
If one has ever read the General Prologue of Geoffrey Chaucer’s The Canterbury Tales, they will find the attitude of Chaucer to be very opinionated and complex toward the members of the clergy. Some of the clergy consists of the Monk, the Prioress (also known as the nun), and the Friar. Chaucer has gone into depth of each one of these members in each section of the Prologue. From reading each section and analyzes his attitude towards each member, it is portrayed that Chaucer has a complex attitude of appreciation and dishonesty towards the members of the clergy.
Featherstone, R., & Deflem, M. (2003). Anomie and strain: Context and consequences of Merton’s two theories. Sociological Inquiry, 73(4), 471-489.