Pursuing The Spiritual Roots Of Protest

In the fall of 1964, Trappist monk Thomas Merton prepared to host an unprecedented gathering of peace activists. "About all we have is a great need for roots," he observed, "but to know this is already something." His remark anticipated their agenda--a search for spiritual roots to nurture sound motives for "protest." This event's originality lay in the varied religious commitments present. Convened in an era of well-kept faith boundaries, members of Catholic (lay and clergy), mainline Protestant, historic peace church, and Unitarian traditions participated. Ages also varied, ranging from twenty-three to seventy-nine. Several among the fourteen who gathered are well known today among faith-based peace advocates: the Berrigan brothers, Jim Forest, Tom Cornell, John Howard Yoder, A. J. Muste, and Merton himself. During their three days together, insights and wisdom from these traditions would intersect and nourish each other. By the time they parted, their effort had set down solid roots and modeled interreligious collaboration for peace work that would blossom in coming decades. Here for the first time, the details of those vital discussions have been reconstructed and made accessible to again inspire and challenge followers of Christ to confront the powers and injustices of today.

2015 Thomas Merton "Louie" award winner for a publication that provides "fresh direction and provocative insight to Merton Studies," presented by the International Thomas Merton Society. In the fall of 1964, Trappist monk Thomas Merton prepared to host an unprecedented gathering of peace activists. "About all we have is a great need for roots," he observed, "but to know this is already something." His remark anticipated their agenda--a search for spiritual roots to nurture sound motives for "protest." This event's originality lay in the varied religious commitments present. Convened in an era of well-kept faith boundaries, members of Catholic (lay and clergy), mainline Protestant, historic peace church, and Unitarian traditions participated. Ages also varied, ranging from twenty-three to seventy-nine. Several among the fourteen who gathered are well known today among faith-based peace advocates: the Berrigan brothers, Jim Forest, Tom Cornell, John Howard Yoder, A. J. Muste, and Merton himself. During their three days together, insights and wisdom from these traditions would intersect and nourish each other. By the time they parted, their effort had set down solid roots and modeled interreligious collaboration for peace work that would blossom in coming decades. Here for the first time, the details of those vital discussions have been reconstructed and made accessible to again inspire and challenge followers of Christ to confront the powers and injustices of today.

A surprising look at the 28 Catholic radicals who raided a draft board in 1971—and got away with it. When the FBI arrested twenty-eight people in connection to a break-in at a Camden, New Jersey, draft board in 1971, the Bureau celebrated. The case should have been an easy victory for the department—the perpetrators had been caught red-handed attempting to destroy conscription documents for draftees into the Vietnam War. But the results of the trial surprised everyone, and in the process shook the foundations of American law, politics, and religion. In Spiritual Criminals, Michelle M. Nickerson shares a complex portrait of the Camden 28, a passionate group of grassroots religious progressives who resisted both their church and their government as they crusaded against the Vietnam War. Founded by priests, nuns, and devout lay Catholics, members of this coalition accepted the risks of felony convictions as the cost of challenging the nation’s military-industrial complex and exposing the illegal counterintelligence operations of the FBI. By peeling away the layers of political history, theological traditions, and the Camden 28’s personal stories, Nickerson reveals an often-unseen spiritual side of the anti-war movement. At the same time, she probes the fractures within the group, detailing important conflicts over ideology, race, sex, and gender that resonate in the church and on the political Left today.

Providing an intimate and timely view of Merton, this book traces the theme of peace and nonviolence in Merton's life and writings, drawing in particular on extensive correspondence with Jim Forest, a Merton biographer.

In Restored Jesuits, Women Religious, American Experience, 1814-2014, Kyle Roberts and Stephen Schloesser, S.J., bring together new scholarship that explores the work and experiences of Jesuits and their women religious collaborators in North America over two centuries.

The United States is witnessing a rise in the religiously unaffiliated. Participation in traditional religious settings is in decline. But everyone inhabits a location relative to religion, whether or not they practice or identify with a religious tradition. People engage in religious encounters and relationships in myriad ways, and their religious location is one part of their intersecting identities. This shifting religious landscape challenges spiritual caregivers to provide competent care and counsel that honors how persons' religious locations intersect. Jill Snodgrass argues that without a theoretical understanding of religious location, chaplains, counselors, and other spiritual caregivers are left without sufficient tools to navigate this relational terrain. In The Art of Spiritual Care across Religious Difference, she gathers practices and insights from experienced spiritual caregivers and scholars to explore the concept of religious location--a term initially coined by pastoral theologian Kathleen Greider--as an aspect of an individual's intersecting identity. Snodgrass presents a compilation of essays that help spiritual caregivers think reflexively about their own religious locations and how these locations influence relational dynamics with care seekers within a diversity of cultural contexts. This vigorous compilation advances the fields of pastoral and practical theology as well as spiritual care and counseling by developing a robust, interreligious theory of religious difference grounded in insights from Christianity, Buddhism, Confucianism, and Islam. As such, The Art of Spiritual Care across Religious Difference presents a well-timed resource for the training of religiously competent caregivers to serve in hospitals, prisons, places of worship, community mental health centers, offices of campus ministry, and more. Scholars and practitioners will quickly discover that this book will serve as an enduring resource to meet the training needs for spiritual caregivers in ways that will help them to build enduring competencies.

Thomas Merton’s deep roots in his own Cistercian tradition are on display in the two sets of conferences on the early days of the Order included in the present volume. The first surveys the relevant monastic background that led up to the foundation of the Abbey of Cîteaux in 1098 and goes on to consider the contributions of each of the first three abbots of the “New Monastery” that would become the epicenter of the most dynamic religious movement of the early twelfth century. The second set investigates the arc of medieval Cistercian history in the two centuries following the death of Saint Bernard, in which the Order moves from being ahead of its time, in its formative stages, to being representative of its time in its most powerful and influential phase, to becoming regressive with the rise of new religious currents that begin to flow in the thirteenth century. Merton stresses the need to respect the complexity of the actual lived reality of Cistercian life during this period, to “beware of easy generalizations” and instead consider the full range of factual data. The result is a richly nuanced picture of the development of early Cistercian life and thought that serves as a fitting concluding volume to the series of Merton’s novitiate conferences providing a thorough “Initiation into the Monastic Tradition.”