The Seven Storey Mountain: Fiftieth-Anniversary Edition (70 page)

He is a business man. He is full of ideas. He breathes notions and new schemes. He generates books in the silence that ought to be sweet with the infinitely productive darkness of contemplation.

And the worst of it is, he has my superiors on his side. They won’t kick him out. I can’t get rid of him.

Maybe in the end he will kill me, he will drink my blood.

Nobody seems to understand that one of us has got to die.

Sometimes I am mortally afraid. There are the days when there seems to be nothing left of my vocation—my contemplative vocation—but a few ashes. And everybody calmly tells me: “Writing is your vocation.”

And there he stands and bars my way to liberty. I am bound to the earth, in his Egyptian bondage of contracts, reviews, page proofs, and all the plans for books and articles that I am saddled with.

When I first began to get ideas about writing, I told them to Father Master and Father Abbot with what I thought was “simplicity.” I thought I was just “being open with my superiors.” In a way, I suppose I was.

But it was not long before they got the idea that I ought to be put to work translating things, writing things.

It is strange. The Trappists have sometimes been definite, even exaggerated, in their opposition to intellectual work in the past. That was one of the big battle cries of De Raneé. He had a kind of detestation for monkish dilettantes and he took up arms against the whole Benedictine Congregation of Saint Maur in a more or less quixotic battle that ended in a reconciliation scene between De Raneé and the great Dom Mabillon that reads like Oliver Goldsmith. In the eighteenth and nineteenth centuries, it was considered a kind of a monastic sin for a Trappist to read anything but Scripture and the lives of the saints: and I mean those lives that are a chain of fantastic miracles interspersed with pious platitudes. It was considered a matter worthy of suspicion if a monk developed too lively an interest in the Fathers of the Church.

But at Gethsemani I had walked into a far different kind of a situation.

In the first place, I entered a house that was seething with an energy and a growth that it had not known for ninety years. After nearly a century of struggle and obscurity, Gethsemani was suddenly turning into a very prominent and vital force in the Cistercian Order and the Catholic Church in America. The house was crowded with postulants and novices. There was no longer any room to hold them all. In fact, on the Feast of St. Joseph, 1944, when I made my simple profession, Father Abbot read out the names of those who had been chosen for the first daughter house of Gethsemani. Two days later, on the Feast of St. Benedict, the colony left for Georgia and took up its abode in a barn thirty miles from Atlanta, chanting the psalms in a hayloft. By the time this is printed there will have been another Cistercian monastery in Utah and another in New Mexico, and still another planned for the deep South.

This material growth at Gethsemani is part of a vaster movement of spiritual vitality that is working throughout the whole Order, all over the world. And one of the things it has produced has been a certain amount of Cistercian literature.

That there should be six Cistercian monasteries in the United States and a convent of nuns soon to come: that there should also be new foundations in Ireland and Scotland, all this means a demand for books in English about the Cistercian life and the spirituality of the Order and its history.

But besides that, Gethsemani has grown into a sort of a furnace of apostolic fire. Every week-end, during the summer, the Guest House is crowded with retreatants who pray and fight the flies and wipe the sweat out of their eyes and listen to the monks chanting the office and hear sermons in the library and eat the cheese that Brother Kevin makes down in the moist shadows of the cellar that is propitious for that kind of thing. And along with this retreat movement, Gethsemani has been publishing a lot of pamphlets.

There is a whole rack of them in the lobby of the Guest House.
Blue and yellow and pink and green and grey, with fancy printing on the covers or plain printing—some of them even with pictures—the pamphlets bear the legend: “A Trappist says...” “A Trappist declares...” “A Trappist implores...” “A Trappist asserts...” And what does a Trappist say, declare, implore, assert? He says things like this: It is time you changed your way of looking at things. Why don’t you get busy and go to confession? After death: what? and things like that. These Trappists, they have something to tell laymen and laywomen, married men and single men, old men and young men, men in the army and men who have just come out of the army and men who are too crippled up to get into the army. They have a word of advice for nuns, and more than a word for priests. They have something to say about how to build a home, and about how to go through four years of college without getting too badly knocked about, spiritually, in the process.

And one of the pamphlets even has something to say about the Contemplative Life.

So it is not hard to see that this is a situation in which my double, my shadow, my enemy, Thomas Merton, the old man of the sea, has things in his favor. If he suggests books about the Order, his suggestions are heard. If he thinks up poems to be printed and published, his thoughts are listened to. There seems to be no reason why he should not write for magazines....

At the beginning of 1944, when I was getting near the time for simple profession, I wrote a poem to Saint Agnes on her feast in January, and when I had finished it my feeling was that I did not care if I never wrote another poem as long as I lived.

At the end of the year, when
Thirty Poems
were printed, I still felt the same way, and more so.

So then Lax came down again for another Christmas, and told me I should be writing more poems. I did not argue about it. But in my own heart I did not think it was God’s will. And Dom Vital, my confessor, did not think so either.

Then one day—the Feast of the Conversion of Saint Paul, 1945-—I went to Father Abbot for direction, and without my even thinking of the subject, or mentioning it, he suddenly said to me:

“I want you to go on writing poems.”

III

IT IS VERY QUIET.

The morning sun is shining on the gate-house which is bright with new paint this summer. From here it looks as though the wheat is already beginning to ripen on St. Joseph’s knoll. The monks who are on retreat for their ordination to the diaconate are digging in the Guest House garden.

It is very quiet. I think about this monastery that I am in. I think about the monks, my brothers, my fathers.

There are the ones who have a thousand things to do. Some are busy with food, some with clothing, some with fixing the pipes, some with fixing the roof. Some paint the house, some sweep the rooms, some mop the floor of the refectory. One goes to the bees with a mask on and takes away their honey. Three or four others sit in a room with typewriters and all day long they answer the letters of the people who write here asking for prayers because they are unhappy. Still others are fixing tractors and trucks, others are driving them. The brothers are fighting with the mules to get them into harness. Or they go out in the pasture after the cows. Or they worry about the rabbits. One of them says he can fix watches. Another is making plans for the new monastery in Utah.

The ones who have no special responsibility for chickens or pigs or writing pamphlets or packing them up to send out by mail or keeping the complicated accounts in our Mass book—the ones who have nothing special to do can always go out and weed the potatoes and hoe the rows of corn.

When the bell rings in the steeple, I will stop typing and close the windows of this room where I work. Frater Sylvester will put away that mechanical monster of a lawn-mower and his helpers will go home with their hoes and shovels. And I will take a book and walk up and down a bit under the trees, if there is time, before the Conventual Mass. And most of the others will sit in the scriptorium and write their theological conferences or copy things out of books on to the backs of envelopes. And one or two will stand around in a doorway that leads from the Little Cloister to the monks’ garden, and twine their rosaries around in their fingers and wait for something to happen.

After that we will all go to choir, and it will be hot, and the organ will be loud, and the organist, who is just learning, will make a lot of mistakes. But on the altar will be offered to God the eternal Sacrifice of the Christ to Whom we belong, and Who has brought us here together.

Congregavit nos in unum Christi amor.

IV

AMERICA IS DISCOVERING THE CONTEMPLATIVE LIFE.

There are paradoxes in the history of Christian spirituality and not the least of them is the apparent contradiction in the way the Fathers and modern Popes have looked at the active and contemplative lives. Saint Augustine and Saint Gregory lamented the “sterility” of contemplation, which was in itself, as they admitted, superior to action. Yet Pope Pius XI came out in the constitution “Umbratilem” with the clear statement that the contemplative life was
much more
fruitful for the Church
(multo plus ad Ecclesiae incrementa et humani generis salutem conferre...)
than the activity of teaching and preaching. What is all the more surprising to a superficial observer is the fact that such a pronouncement should belong to our energetic times.

Practically anyone who realizes the existence of the debate can tell you that Saint Thomas taught that there were three vocations: that to the active life, that to the contemplative, and a third to the mixture of both, and that this last is superior to the other two. The mixed life is, of course, the vocation of Saint Thomas’s own order, the Friars Preachers.

But Saint Thomas also comes out flatly with a pronouncement no less uncompromising than the one we read from “Umbratilem.”
Vita contemplativa,
he remarks,
simpliciter est melior quam activa
(the contemplative life in itself, by its very nature, is superior to the active life). What is more, he proves it by natural reason in arguments from a pagan philosopher—Aristotle. That is how esoteric the question is! Later on he gives his strongest argument in distinctly Christian terms. The contemplative life directly and immediately occupies itself with the love of God, than which there is no act more perfect or more meritorious. Indeed that love is the root of all merit. When you consider the effect of individual merit upon the vitality of other members of the Mystical Body it is evident that there is nothing sterile about contemplation. On the contrary Saint Thomas’s treatment of it in this question shows that the contemplative life establishes a man in the very heart of all spiritual fecundity.

When he admits that the active life
can
be more perfect under certain circumstances, accidentally, he hedges his statement in with half a dozen qualifications of a strictness that greatly enhances what he has already said about contemplation. First, activity will only be more perfect than the joy and rest of contemplation if it is undertaken as the result of an overflow of love for God
(propter abundantiam divini amoris)
in order to fulfill His will. It is not to be continuous, only the answer to a temporary emergency. It is purely for God’s glory, and it does not dispense us from contemplation. It is an added obligation, and we must return as soon as we morally can to the powerful and fruitful silence of recollection that disposes our souls for divine union.

First comes the active life (practice of virtues, mortification, charity) which prepares us for contemplation. Contemplation means rest, suspension of activity, withdrawal into the mysterious interior solitude in which the soul is absorbed in the immense and fruitful silence of God and learns something of the secret of His perfections less by seeing than by fruitive love.

Yet to stop here would be to fall short of perfection. According to Saint Bernard of Clairvaux it is the comparatively weak soul that arrives at contemplation but does not overflow with a love that must communicate what it knows of God to other men. For all the great Christian mystics without exception, Saint Bernard, Saint Gregory, Saint Theresa, Saint John of the Cross, Blessed John Ruysbroeck, Saint Bonaventure, the peak of the mystical life is a marriage of the soul with God which gives the saints a miraculous power, a smooth and tireless energy in working for God and for souls, which bears fruits in the sanctity of thousands and changes the course of religious and even secular history.

With this in mind, Saint Thomas could not fail to give the highest place to a vocation which, in his eyes, seemed destined to lead men to such a height of contemplation that the soul must overflow and communicate its secrets to the world.

Unfortunately Saint Thomas’s bare statement “the religious institutes which are ordered to the work of preaching and teaching hold the highest rank in religion” is, frankly, misleading. It conjures up nothing more than a mental image of some pious and industrious clerics bustling from the library to the classroom. If it meant no more than this the solution would be hardly comprehensible to a Christian. Yet the tragedy is that many—including members of those “mixed” Orders—cannot find in it any deeper significance. If you can give a half-way intelligent lecture applying some thoughts from scholastic philosophy to the social situation, that alone places you very near the summit of perfection....

No, we keep our eyes on those flaming words which lay down the conditions under which it is valid to leave contemplation for action. First of all
propter abundantiam divini amoris.
The “mixed life” is to be rated above that of the pure contemplatives only on the supposition that their love is
so much more vehement, so much more abundant
that it has to pour itself out in teaching and preaching.

In other words Saint Thomas is here teaching us that the so-called mixed vocation can only be superior to the contemplative vocation if it is itself
more contemplative.
This conclusion is inescapable. It imposes a tremendous obligation. Saint Thomas is really saying that the Dominican, the Franciscan, the Carmelite must be supercontemplatives. Either that or he is contradicting everything he said about the superiority of the contemplative.