“It is true, of course, that many of these pilgrimages brought Irish monks into inhabited places where the natives were willing and ready to receive the Christian message. The monks then became missionaries. The main reason for their journeys was not the missionary apostolate but the desire of voluntary exile.”
Merton, Thomas. “From Pilgrimage to Crusade.” (1964) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 189.
“To love, one must be free, and while the apostolic life implies one mode of freedom in the world, the monastic life has its own freedom which is that of the wilderness. The two are not opposed or mutually exclusive. They are complementary, and, on the highest level, they turn out to be one and the same: union with God in the mystery of total love, in the oneness of His Spirit.”
Merton, Thomas. “The Monastic Renewal: Problems and Prospects.” (1966) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 399.
"It is even possible that in solitude I shall return to my beginning and rediscover the value and perfection of simple vocal prayer–and take greater joy in this than in contemplation.
“So that the cenobite may have high contemplation, while the hermit has only his Pater and Ave Maria. In that event I choose the life of a hermit in which I live in God always, speaking to Him with simplicity, rather than a life of disjointed activity sublimated by a few moments of fire and exaltation.”
Merton, Thomas. Thoughts in Solitude. NY: Farrar, Straus and Giroux, 1958. (pbk ed 1999), p.110.
“To allow governments to pour more and more billions into weapons that almost immediately become obsolete, thereby necessitating more billions for newer and bigger weapons, is one of the most colossal injustices in the long history of man. While we are doing this, two-thirds of the world is starving, or living in conditions of subhuman destitution.”
Merton, Thomas. “Peace: a Religious Responsibility.” (1962) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 139.
"Here, then are our principles: We are baptized into the whole Christ. Baptism implies a responsibility to develop one’s supernatural life, to nourish it by love of God, to reproduce and spread it by love for other men. All this is ordered to the final perfection of a plan that extends far beyond our own individual salvation: a plan for God’s glory which lies at the very heart of the universe. This mystery we must believe and seek to understand if we would make anything of conversion and vocation.
“I might add that every baptism implies a distinct individual vocation, a peculiar function in the building up of the Mystical Body.”
Merton, Thomas. “The White Pebble.” (1950) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 7.
“I admit that it is possible and necessary for many Christians to live immersed in ‘the world’ and all that it implies, but they are precisely the ones who ought to practice the most difficult asceticism.”
Merton, Thomas. “The White Pebble.” (1950) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 10.
Comment: The medieval monastics and the hermits out in wild places have been thought of as the champions, the hard-working prayer warriors, the real ascetics giving up everything for God. Merton turns that on its head by pointing out that it is actually harder to live a Christian life in ‘the world’ amidst the noise.
“In genuine contemplation one normally begins with quiet and detached intuitions, simple peace, interior silence. There is little or no preoccupation with self. If one finds himself reflecting too much on himself, he instinctively breaks the false absorption by turning to a book, a picture, or some external reality or, interiorly, to some objective thought. The contemplative, too, on a bad day, can fall into a daze. But it takes the form of weariness and sleep. His deepest absorption is not trancelike, but something clean and wakeful, with nothing strained or pathological about it.”
Merton, Thomas. The Inner Experience: Notes on Contemplation. Edited and with an Introduction by William H. Shannon. NY: HarperOne, 2003, pp. 112-113.
“The very first step to a correct understanding of the Christian theology of contemplation is to grasp clearly the unity of God and man in Christ, which of course presupposes the equally crucial unity of man in himself. For the soul and body are not divided against one another as good and evil principles; and our salvation by no means consists of a rejection of the body in order to liberate the soul from the dominance of an evil material principle.”
Merton, Thomas. The Inner Experience: Notes on Contemplation. Edited and with an Introduction by William H. Shannon. NY: HarperOne, 2003, pp. 39-40.
“Let me be quite succinct: the greatest sin of the European-Russian-American complex which we call ‘the West’ (and this sin has spread its own way to China) is not only greed and cruelty, not only moral dishonesty and infidelity to truth, but above all its unmitigated arrogance towards the rest of the human race.”
Merton, Thomas. “A Letter to Pablo Antonio Cuadra concerning Giants.” (1961) in Selected Essays. Edited with an introduction by Patrick F. O’Connell. Maryknoll, NY: Orbis Books, 2013, p. 119.
“By the reading of Scripture I am so renewed that all nature seems renewed around me and with me. The sky seems to be a pure, a cooler blue, the trees a deeper green, light is sharper on the outlines of the forest and the hills and the whole world is charged with the glory of God and I feel fire and music in the earth beneath my feet.” (8 August 1949)
Merton, Thomas. The Sign of Jonas. San Diego: Harcourt, Inc., 1981. (originally published 1953), p. 115-116.
Pathology: the Study of a Path 