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Just a few of the more memorable entries justify the book. These include an hilarious account of Merton the non-driver taking a jeep for a spin, a beautiful description of a night watch as a dark night of the soul, and Merton's sober yet grateful meditations on his 50th birthday.
Nevertheless, it is the sweep of years, the chronicle of a soul, that make these meditations most interesting. The Intimate Merton wisely focuses on the journal entries from the 1960s, material not covered by The Seven Storey Mountain and other earlier works. Thus we see a self-portrait of the older Merton wrestling with his need to be an individual versus his need to love and be loved, fitfully learning to accept his failures and to appreciate the gifts of others, and searching for his home in this world and beyond.
Thomas Merton was a complicated, Thoreauvian figure who considered himself to be, among other things, an "amateur theologian." Yet an amateur is essentially a lover, and Merton, for all his faults and doubts, was certainly a lover of God. Other lovers of God will enjoy tracing his spiritual journey through these pages.
Reading this volume I understood anew how this is so. Merton wrote his soul, he wrote his life. We ARE THERE as we read it. I actually find answers to some of my life questions as I share the life of this Trappist monk. Many other people do, too.
This book is helpful because it puts so much of Thomas Merton's life between its covers. And, easy as he is to befriend, he is endlessly mysterious, perhaps just because he reveals so much. So many threads - what a complex and endearing man.
review by Janet Knori, author of Awakening in God
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The book subverts many myths about Israeli politics in the OPT, but it does not do so in a black and white manner as so many other books do. It is a critical analyses of how certain decisions by those in power are creating a threat not only to Israeli citizens within Israel proper, but also a to Israel's democracy itself. This book criticizes key flaws in Israeli politics in regard to the Palestinian issue and provides solutions in their place; rather than simply attack Israel for all it's worth.
In addition to the logical, critical, thought-provoking, Jewish-perspective information this book provides, it also serves to effectively undermine anti-Semitic attitudes towards Israel. Many other books simply criticize Israel without providing alternate solutions given from Israeli Jewish perspectives.. those types of books end up in the hands of some anti-Semites who use the text (most often taken out of context) as metaphorical ammunition. This book is no such source for such idiocy.
To criticize one's own government is nothing new, but to do so in such a well-articulated manner, without ostracizing 1000s of years of Jewish culture, and all the while defending democracy while putting your public reputation on the line is not only genius; it's heroic. Read this book!
The book absoutely redefines Pro-Israel as something that is tied together with Pro-Palestine. The two are intertwined. What the American media projects as "Pro-Israeli" is really in the worst interest of both the Palestinians AND the Israelis and the book covers this quite well.
The book is split up into sections dealing with the rise of the conflict, escalation and so on. For example, a section is dedicated to purely military dissidents (very brave men) who speak out against crimes that they may have been forced to help once.
All in all, this book is recommended to the nth degree.
so funny, i couldn't put it down.
seriously.
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Annotations should be done in the manner of Gardner's own annotations of Alice in Wonderland. Now those were annotations that made *sense*. Annotations that simply explained out of date concepts, gave relevant details from Carroll's own life, or obscure humour. That's all! That is what annotations should be like.
The pedantic geekery of these annotations remind me of the...games of Star Trek fanatics (or Sherlock Holmes fanatics).
The poem is brilliant, though; and the illustrations were funny, before the annotations over-analysed them.
Dr Jacques COULARDEAU
I noticed some confusion in the Amazon listings for this book, so let me clarify that the edition with Gardner's annotations is the paperback, and for illustrations it contains reproductions of Henry Holiday's original woodcuts from the 1800's. There are only eight pictures, and these are in old-fashioned style which may turn off some modern readers. This edition does not contain the illustrations - listed in the review of the hardcover editions - by Jonathan Dixon, nor the illustrations by Mervyn Peake also listed as available in hardcover from Amazon.
To Snark fans, though, I would unhesitatingly recommend both those editions as well. Dixon's is little-known, but excellent, the most profusely illustrated Snark, with pictures on every page in lush, gorgeously detailed and humorous pen and ink. It may still be available through the website of the Lewis Carroll Society of North America, who published it in a small edition. Peake's drawings are also in beautiful black and white, and capture his own rather dark, quirky "Gormenghast" take on the poem. (A good companion, too, to the recently released editions of "Alice" with Peake's drawings.)
I think this story is trying to teach us that kindness goes a long way. If you are mean and grumpy all the time, you will have no joys in your life now, or even after death. If you are nice, loving, and caring, that will go along way, and you will be rewarded for that later. Everyone should remember, what you do now, will eventually come back to you, in some way or form. Treat others how you wanted to be treated back.
I cannot recommend this book enough. I have purchased multiple copies as gifts. This is not a book you read once and leave on the floor in the kids' room to become damaged. It stays in a nice place where it will be passed from generation-to-generation.
WARNING - I may say something offensive here - I have absolutely NO problem with "the religious overtones" (as put by some other reviews - and for those who don't understand the significance, the one mention means nothing anyway). After years of academia's cold influence on the nature of man, sin, and redemption, a hint of Hope is not unforgiveable.
Beautiful, beautiful piece of artwork. My hat is off to the author and brilliant illustrator.
- Dr. T.A.B.
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"People are starving for the greatness of God ... The majesty of God is an unknown cure ... Preaching that does not have the aroma of God's greatness may entertain for a season, but it will not touch the hidden cry of the soul..."
"God saves people from everlasting ruin through preaching."
"No man can give the impression that he himself is clever and that Christ is mighty to save." [a quote from James Denney]
"Don't strive to be a kind of preacher. Strive to be a kind of person."
The book has only 102 pages of text, but contains much more help than any number of longer books.
Buy one for yourself and one to give to friends in the ministry.
Highly recommended.
The book is broken into sections reflective of Merton's monastic life. Each section is composed of selections, representative and/or significant, from his regular daily journals. Merton actually kept voluminous journals (published in seven thick volumes), much of which served as a basis and self-reflective sounding board for his other writings. This book is a user-friendly spiritual autobiography, distilled from the wisdom gained over twenty-nine years of teaching, prayer, reflection, prayer, writing, prayer, activity, and yet more prayer.
Merton was not (and still is not) universally loved, even by the church and monastic hierarchies who claim him as a shining example of one of their own. Merton's life is a quest for meaning, and quest for unity before God of all peoples, and a quest for love. These were not always in keeping with the practices of the church, which found itself more often than Merton cared for embroiled in political action in support of the state, or at least the status quo.
Merton was a Trappist monk. The Trappists derive their name from la Trappe, the sole survivor of a reformed Cistercian order in France about the time of the Revolution. This order of Cistercians (white-robed monks) had fairly strict observances which included the usual monastic trappings of vows of chastity, stability, obedience, poverty -- and a regime of prayer and psalm recitals coupled with daily work and study that is not at all for the faint-hearted (or faint-spirited). It was to this order that Merton pledged himself, in his beginning search for meaning and fulfillment.
'The great work of sunrise again today.
The awful solemnity of it. The sacredness. Unbearable without prayer and worship. I mean unbearable if you really put everything aside and see what is happening! Many, no doubt, are vaguely aware that it is dawn, but they are protected from the solemnity of it by the neutralising worship of their own society, their own world, in which the sun no longer rises and sets.'
Poetry in prose -- this passage, from the section on The Pivotal Years, reflects a searching nearing a conclusion, but still far from grasping, and far from complete. It also reflects the need for sharing, the drive toward caring, the simplest of things in the world, available to all, free of charge -- and most will never take possession.
God is calling in the sunrise. Merton recognises the call. He wants to deliver this sunrise in a package to the world. But he cannot. This is Merton's endless frustration, and the drive to do more, while yet being, as he would say himself, selfish in wanting to grasp it for himself, too. His time in the Hermitage, a time during which he was removed even from the company of fellow monks -- reflects this duality of vocation in Merton. He recognises that in some ways, it is an escape, but other ways, a fulfillment.
Even late in his life, after he was called away from his solitude at the Hermitage, because the world needed him, he was still humble and seeking. After nearly three decades of monastic practice and reflection on the level that Merton had done, one would expect a certain 'expertise' to have permeated his thinking. And yet, he would write:
'I have to change the superficial ideas and judgments I have made about the contemplative religious life, the contemplative orders. They were silly and arbitrary and without faith.'
This, on the basis of one retreat in December of 1967, with laypersons and clerics and monastics outside his Trappist order -- this is his conclusion, his resolute determination to not be boxed in, even by his own thinking. The true search can lead anywhere, even to the conclusion that one has been wrong all along.
And yet, Merton was not wrong. There was value in each of his spiritual discoveries as he discovered them. They still resonate for all of us today.
'Since Hayden Carruth's reprimand I have had more esteem for the crows around here, and I find, in fact, that we seem to get on much more peacefully. Two sat high in an oak beyond my gate as I walked on the brow of the hill at sunrise saying the Little Hours. They listened without protest to my singing of the antiphons. We are part of a menage, a liturgy, a fellowship of sorts.'
Near the end of his life, Merton was becoming more and more one with all around him, with all of God's creation, with nature, with people, with friends and strangers. And yet, he missed his privacy, his time for personal reflection and solitude.
'Everyone now knows where the hermitage is, and in May I am going to the convent of the Redwoods in California. Once I start traveling around, what hope will there be?'
Merton had premonitions that 1968 was a year 'that things are finally and inexorably spelling themselves out', prophetic indeed, for in the same year the world lost Dr. Martin Luther King, Jr. and Robert Kennedy, and Brother Thomas Merton. He never was able to reclaim the solitude, pouring himself out for his friends ('what greater love hath anyone...'), who he counted as the entire world.
May Brother Thomas' journey enlighten your own.