Abstract
This volume consists of 15 lectures given by Thomas Merton to the novices of Gethsemani Abbey, which have been superbly edited by Jon M. Sweeney into a form that makes them readable for those who do not have the benefit of having known Merton himself, and these read better than the earlier volume on Christian Mysticism. Sweeney makes clear that the lectures were meant not only to inform the hearers but also to transform them, which is indeed the function of a novitiate. Sweeney’s introduction places the Desert Fathers and Mothers firmly in their historical and spiritual context, including the reasons for studying them as a part of novitiate formation. It is wise that Sweeney also notes that renewal and a return to tradition in monasticism do not mean replicating all the details of the past, but these need to be adapted to our own time; just as well in the case of the Desert Fathers!
With the exception of a few explanatory notes, Sweeney then allows Merton to speak for himself, as he goes through the history and spirituality of the Desert Fathers, in their wisdom (and madness, at times). The history begins with a very short chapter on the ideals of martyrdom, virginity and asceticism, before looking at the aberrations that came out of this as a result of extremism. Perhaps of particular importance in a pre-conciliar Trappist community is Merton’s teaching on balance and asceticism as a means to an end. The book continues, following an historical trajectory. He gives a certain emphasis to Origen, whose ideas were not always orthodox, but Merton says that his errors are few in comparison with the truths he enunciates, and his hearers should be aware of the influence Origen had on St Bernard.
Merton seems to have been a good and engaging speaker, and this comes through in his notes. He suggests, for example, that St Gregory of Nyssa is still not accessible to the average monk with ease, at least in English, which may refer to a scarcity of good translations at that time, but similarly may refer to the complexity of his mystical ideas. He also says that St Jerome is an untypical Desert Father, and ‘not the best model for contemplatives’ (p. 56), since he inspires those whose spiritual life is aggressive, controversial and who often stir up monasteries and cause dissension!
Other superb features of this book include his presentation of the Stylites, so often viewed as mad, extremist monastic fanatics. Merton ensures that his readers are able to see beyond this to their spiritual witness in the Syrian desert. As one would expect, he gives two of his longer lectures to Cassian, who is explicitly referred to in the Rule of St Benedict. ‘He is interesting, human, a good observer and psychologist, a prudent Master of the spiritual life; every monk should know him thoroughly’ (p. 90). But he again notes that the Desert Fathers are often to be followed in their faith rather than their actions, which are often extreme and are sometimes ‘quite wrong’ (p. 91). Yet for the various caveats that Merton gives his readers (and original hearers), you are left with the desire to return to those early monks and to find inspiration there.
These lectures are, however, not only the result of academic research, but rather of a life of prayer lived in community, and he gives insights into monastic life as he experienced it. He has very interesting and valid insights into work as a monastic equivalent to gluttony, where he points out that monks should do the work that is needed, and not more, lest it become a distraction. This observation comes in the midst of a discussion of prayer in Cassian. These are, again, excellent pages that deserve careful reading.
At the end of the book are a number of questions that could be used in group discussions, building on ideas and authors introduced by Merton and enabling a wider consideration of each chapter, and in particular these questions will aid a group leader who is not an expert in these areas. There is much to recommend this book for those in monastic formation, monks and nuns who have been long professed and those living outside of monasteries, and Jon M Sweeney is to be congratulated on his editing, which has made Merton’s notes accessible.