Trappist monk and best-selling author, Thomas Merton battled constantly within himself as he attempted to reconcile two seemingly incompatible roles in life. As a devout Catholic, he took vows of silence and stability, longing for the security and closure of the monastic life. But as a writer he felt compelled to seek friendships in literary circles and success in the secular world. In Thomas Merton's Art of Denial, David D. Cooper traces Merton's attempts to reach an accommodation with himself, to find a way in which "the silence of the monk could live compatibly with the racket of the writer." From the roots of this painful division in the unsettled early years of Merton's life, to the turmoil of his directionless early adult years in which he first attempted to write, he was besieged with self-doubts. Turning to life in a monastery in Kentucky in 1941, Merton believed he would find the solitude and peace lacking in the quotidian world. But, as Merton once wrote, "An author in a Trappist monastery is like a duck in a chicken coop. And he would give anything in the world to be a chicken instead of a duck." Merton felt compelled to choose between life as either a less than perfect priest or a less prolific writer. Discovering in his middle years that the ideal monastic life he had envisioned was an impossibility, Merton turned his energies to abolishing war. It was in this pursuit that he finally succeeded in fusing the two sides of his life, converting his frustrated idealism into a radical humanism placed in the service of world peace. Here is a portrait of a man torn between the influence of the twentieth century and the serenity of the religious ideal, a man who used his own personal crises to guide his youthful ideals to a higher purpose.

Poet, social justice advocate, and theologian Thomas Merton (1915–1968) is arguably the most influential American Catholic author of the twentieth century. In his short lifetime, he penned over seventy books and maintained a brisk correspondence with colleagues around the globe. However, many Merton scholars and fans remain unaware of the significant body of letters that were exchanged between the Trappist monk and Victor and Carolyn Hammer. Unable to leave his home at the Abbey of Gethsemani except on special occasions, Merton developed a unique friendship with this couple from nearby Lexington, Kentucky. Carolyn, who supplied Merton with many of the books he required for his writing and teaching, was a founder of the King Library Press at the University of Kentucky. Victor was an accomplished painter, sculptor, printer, and architect. The friendship and collaborations between Merton and the Hammers reveal their shared interest in the convergence of art, literature, and spirituality. In this volume, editors F. Douglas Scutchfield and Paul Evans Holbrook Jr. have collected the trio's complete correspondence for the first time. Their letters, arranged chronologically, vividly demonstrate a blossoming intellectual camaraderie and provide a unique opportunity to understand Merton's evolving philosophies. At times humorous, often profound, the letters in this volume shed light on a rare friendship and offer new insights into the creative intellect of Thomas Merton.

Thomas Merton is one of the most important spiritual voices of the last century. He has never been more relevant as new generations look to him for guidance in addressing some of life's biggest questions: how can we find God, how should we engage with other faiths, and how can we oppose violence and injustice? Looking carefully, one can find, tucked away in Merton's prodigious writings, his response to another timeless question: Why do we suffer? Why does an all-powerful and all loving God permit evil and suffering? By carefully examining all of Merton's work, we find that he repeatedly confronted this question throughout most of his adult life. Intriguingly, Merton's approach to this question changed dramatically a few years before he died in 1968. An examination of all aspects of his life yields evidence that Merton's immersion in Zen during this time contributed most to that change.

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.

Thomas Merton was arguably the twentieth century's most widely published and widely read spiritual writer. This book explores Merton's prophetic writings and experience as they offer guidance for those seeking to experience God, to simplify their lives, to live more humanly, and to shape Christian community in the face of alienation, consumerism, noise, and technology. The book includes parts of three previously unpublished conference contributions by Merton on technology. Exploring Merton's thoughts on monastic renewal, prayer, radical simplicity, ecology, technology, war, peace and interfaith dialogue, Dekar reminds us why Merton was so influential and why he continues to be so.

A fresh exploration of Merton's life and thought, focussing on his role as a Christian activist. Written by an author who combines a contemplative life with political action, this is an inspirational book that will encourage readers to work towards a more just world.

Thomas Merton (1915-1968) was a Roman Catholic priest, a Trappist monk, a social activist, and a poet. Author of the celebrated autobiography The Seven Storey Mountain, Merton has been described as the most important American religious writer of the past hundred years. One of the notable characteristics of Merton's writing, both in poetry and in prose, was his seamless intermingling of religious and Romantic elements, an intermingling that, because of his gifts as a writer and because of his enormous influence, has had the effect of making widespread a distinctive form of religious thought and expression. In Thomas Merton and the Inclusive Imagination, Ross Labrie reveals the breadth of Merton's intellectual reach by taking an original and systematic look at Merton's thought, which is generally regarded as eclectic and unsystematic.