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Prayer and love are really learned in the hour when prayer becomes impossible and your heart turns to stone.

Thomas Merton

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Thomas Merton
Age: 53 †
Born: 1915
Born: January 15
Died: 1968
Died: December 10
Autobiographer
Catholic Priest
Essayist
Journalist
Peace Activist
Poet
Theologian
Trappist Cistercian Monk
Writer
Thomas Feverel Merton
Father Louis
Love
Learned
Impossible
Prayer
Wisdom
Hours
Stone
Turns
Stones
Heart
Hour
Really
Becomes

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The truth never becomes clear as long as we assume that each one of us, individually, is the center of the universe.
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Love is its own reward.
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The whole idea of compassion is based on a keen awareness of the interdependence of all these living beings, which are all part of one another, and all involved in one another.
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In the last analysis, the individual person is responsible for living his own life and for 'finding himself.' If he persists in shifting his responsibility to somebody else, he fails to find out the meaning of his own existence.
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His justice is the love that gives to each one of His creatures the gifts that His mercy has previously decreed. And His mercy is His love, doing justice to its own exigencies, and renewing the gift which we had failed to accept.
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The only thing to seek in contemplative prayer is God and we seek Him successfully when we realize that we cannot find Him unless He shows Himself to us, and yet at the same time that He would not have inspired us to seek Him unless we had already found Him.
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Are they moved by a sense of human need for silence, for reflection, for inner seeking? So they want to get away from the noise and tension of modern life, at least for a little while, in order to relax their minds and wills and seek a blessed healing sense of inner unity, reconciliation, integration?
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Conscience is the light by which we interpret the will of God in our own lives.
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Peace demands the most heroic labor and the most difficult sacrifice.
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True happiness is not found in any other reward than that of being united with God. If I seek some other reward besides God Himself, I may get my reward but I cannot be happy.
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Curiously, the most serious religious people, or the most concerned scholars, those who constantly read the Bible as a matter of professional or pious duty, can often manage to evade a radically involved dialogue with the book they are questioning.
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To be truly Catholic is not merely to be correct according to an abstractly universal standard of truth, but also and above all to be able to enter into the problems and the joys of all, to understand all, to be all things to all.
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I have only one desire, and that is the desire for solitude-to disappear into God, to be submerged in His peace, to be lost in the secret of His Face.
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To know the Cross is not merely to know our own sufferings. For the Cross is the sign of salvation, and no man is saved by his own sufferings. To know the Cross is to know that we are saved by the sufferings of Christ more, it is to know the love of Christ Who underwent suffering and death in order to save us. It is, then, to know Christ.
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I refuse to be misled by any kind of a mirage about any alleged success of what I write. Those things are too easily exaggerated, and even when they are true, they always mean less than they seem to.
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Nevertheless, the liturgy of Ash Wednesday is not focussed on the sinfulness of the penitent but on the mercy of God. The question of sinfulness is raised precisely because this is a day of mercy, and the just do not need a savior.
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It is both dangerous and easy to hate man as he is because he is not what he ought to be. If we do not first respect what he is we will never suffer him to become what he ought to be: in our impatience we do away with him altogether.
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Persons are not known by intellect alone, not by principles alone, but only by love. It is when we love the other, the enemy, that we obtain from God the key to an understanding of who he is, and who we are. It is only this realization that can open to us the real nature of our duty, and of right action.
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We are not converted only once in our lives but many times and this endless series of conversions and inner revolutions leads to our transformation.
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A superficial freedom to wander aimlessly here or there, to taste this or that, to make a choice of distractions, is simply a sham. It claims to be a freedom of choice when it has evaded the basic task of discovering who it is that chooses.
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