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Conjectures of a Guilty Bystander

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This book is a series of reflections on and examinations of topics ranging from the flora and fauna of Kentucky to studies of grammar by Cassiodorus. This is a later work of Merton's, and what comes across more than anything is his all too human moodiness. At times he seems to despair of the human condition. But then a tremendous hope wells up in him as he sees Christianity reaching out in brotherhood to all men of all faiths and non-faiths. But regardless of his attitude, Merton, as always, maintains the highest standards for fidelity to one's self and to God. His rather caustic critiques of Western culture seem more true today than when he wrote them in the 1960's, as he exposes the moral rationalizations and spiritual hollowness that necessarily accompany a mass culture devoted to materialism and pragmatism. His understanding of the human condition is so clear and so true and so universal, that his writing seems to be speaking to each of us alone, much as a parent might speak to his child. And like a child, our first reaction to his challenging words might be resentment or denial, but in the end, if we reflect and examine, we begin to see his truth-that is, his pointing us to God. I imagine one of Merton's hopes in this book is to move us beyond words and arguments so we might dispense with temporal intellectual distractions and concentrate on what counts-personal salvation.

CONJECTURES OF A GUILTY BYSTANDER is the second collection of brief reflections by Thomas Merton, a book which he called in his Preface "a personal vision of the world in the 1960s". The format of these reflections is quite reminiscent of the modern weblog, so consistency should not be expected. Some are evocative and interesting. Others are intensely personal and opaque, such as one that says only, "Every time Kennedy sneezes or blows his nose, an article is read about it in the refectory."

Some of this book is quaint and linked too much to the time of its writing. Merton's writes nearly vitriolic reflection on communism but does not foresee the rise of liberation theology in his own church. However, there are many other portions where the author moves beyond the context of his time. Merton's reflections on race-relations, for example, are unusually compassionate for a writer of his time, for he believes that African-Americans are blessed by God, who was bringing them in freedom from exile, slavery, and oppression like the Hebrews.

When I was younger and full of idealistic fire, having just left the Navy as a conscientious objector, I couldn't understand Merton. Here was a man who was full of zeal for the gospel, but who turned away from the community for a hermitage in rural Kentucky. From CONJECTURES, however, I can better appreciate this writer. Though he was alone, he has made a considerable contribution to society through books like these. Merton essentially wishes to make people live more authentically, to always be more conscious of Christ's social teaching and reject the false values of the world. Merton may have been a recluse, but if more people out and about in society read his writings, then the world would be a better place. For example, though Merton is not one to overtly recommend political engagement, he often calls the American reader to consider that his nation has strayed from the values on which they were founded and needs righting.

If you have never read Merton before, I'd recommend starting with THE SEVEN-STOREY MOUNTAIN, the story of his youth, conversion, and entry to a Trappist monastery, a book which occasionally rises to true greatness and might be a modern-day CONFESSIONS of Saint Augustine (well, almost). CONJECTURES is an excellent book for those interested in Merton who want to know better his social ideas.

Conjectures of a Guilty Bystander is Thomas Merton's response to the terror of the world around him, the world he had been raised into, and the world he sought to leave behind as a monk in the back corners of Kentucky. It is a collection of thoughts which had been developing in him from the very beginning of his life. He came to monastic life to retreat from the world. He came to find quiet. And yet he remained more connected to the outside world than most people within that world, and certainly more than anyone behind his monastic walls, even as he wrote and compiled Conjectures itself from his secluded hermitage.

This book is his reaction against the violent century which he was born into and which was born into him. He speaks against issues including such things as the true nature of the monastic relationship with the world (he calls "separation from the world" an illusion); unity/ecumenism; war & violence; false "truths" (particularly what he calls the American myth); technology versus nature, etc.

He calls himself a "bystander" relating to his aloofness as a monk. He calls himself "guilty" in relation to not living up to his responsibility for the outside world. As a monk, he calls himself a contemplative activist. As a collection of "conjectures," it is a compilation of thoughts or pensees grouped together loosely, only slightly tied together by five section titles. Because of this format it is not the easiest thing to read; it is helpful to read topically (a good guide for this can be found in Something of a Rebel by William Shannon). But I would say the experience is worth it. The book is deeply moving and convicting. Merton stands out as an authoritative voice on how Christians, all people in fact, should be aware of the world around them, while they also should not neglect the contemplative life that feeds their love for that world.

There is a short observation Merton gives us in his Conjectures as he witnesses the way of the world around him:
"This morning, before Prime, in the early morning sky, three antiquated monoplanes flew over the monastery with much noise followed by a great heron." (15)

Commenting on this thought, Thomas Moore writes in his introduction to Conjectures:
"Many antiquated machines have come and gone in the time since Merton wrote these lines, an explosion of technology giving the illusion of progress, while Merton himself continues to fly, pulling up the rear, a great silent heron reminding us that the noisy are not necessarily the knowledgeable." (v)

Thomas Merton was a troubadour of contemplative life from America's Gesthemane Abbey. His books, including the famous autobiography 'Seven Storey Mountain' have made him one of the greatest spiritual writers from America. While this reviewer has read nearly a dozen of his sage works, 'Conjectures of a Guilty Bystander' is among his most colorful and engaging. Journal-like in its presentation and conception, Merton reflects upon the headlines of the Black Movement, Kennedy's assassination, and the Cuban Missile crisis with great depth and insight. The wisdom he provides doesn't date the topics he covers. 'Conjectures' would be fine as a historical document, but his commentary provides more than an antidote for history repeating itself. There are also trappings--no pun intended--of his little anecdotes of the monk's life. His observations of new candidates and the liturgical calendar hold simple truths that we can embrace with the variety of seasons.

I would hope every Catholic, and every non-Catholic, would embrace this book. It straddles the value of Eastern spirituality and widens the scope of Catholic experience. While many conservatives embrace G.K. Chesterton and Peter Kreeft as beacons of light and truth, Thomas Merton expands the scope and splendour of that truth without contradiction. Personally, I loved the part where Merton talked about medeival "Passion" plays demonizing Jews. He railed against the practice, and I read it just when the controversy about 'Passion of the Christ' was brewing, just before its release. I could see why there was so much trepidation after reading his historical perspective.

If you are new to Thomas Merton, do not read this book first. There is lots of great writing in this book, but it is not an easy read. Almost everything here is excerpts from his journals or notebooks. Thus much of the material is unpolished and undeveloped. Rarely does the author stay on a single topic for more than four or five pages, and the new topic is frequently completely different.

Nevertheless, Merton's brilliance does occasionally burst forth. A great example is "In Louisville, at the corner of Fourth and Walnut, in the center of the shopping district, I was suddenly overwhelmed with the realization that I loved all those people, that they were mine and I theirs, that we could not be alien to one another even though we were total strangers...." which goes on for two pages, and is one of the finest descriptions of a mystical experience ever put down on paper. Because of passages such as this, I will never give up my personal copy of this book! The good writing is wonderful and, as a Merton fan for more than 20 years, I would not want to be without any of it. Yet, the best writing is mixed with other more ordinary, often repetitive, material. Probably because the book is not particularly well organized, there is no table of contents (although there is an index).

I read this book from cover to cover, rarely reading more than five or six pages during a sitting. It took me about six weeks. I recommend reading it the same way, cover to cover, so that none of the good material is missed. The book is best for people who have read other books by Thomas Merton. I recommend reading THE SEVEN STOREY MOUNTAIN, or NEW SEEDS OF CONTEMPLATION, or NO MAN IS AN ISLAND, or all three, or several others, before reading CONJECTURES.

One benefit of the unpolished nature of this material is that it allows the reader to begin to understand Merton as a person. So, after you read this book, if you really like it, you might proceed to read his journals and letters if you really want to understand this fascinating monk.

This book is terrific for the advanced reader and who has read Merton before. These are a compilation of his notes, which means he's rambling ALL over the place. I found that I could only read a few notes at a time. I had to reflect during or at the end of each. They don't all resonate all the time, and some will be taken aback by Merton's views on U.S. military adventures of his day. Clearly, his comments are as pertinent today as ever.

This is a collection of Merton's later writing and reflects a tolerance and recognition of other religious traditions that was lacking in his famous autobiographical work, the "Seven Story Mountain". This is Merton in his mature years, reflective yet critical and thankfully, less dense than some of his earlier writing. His commentary on the personalities and events of his day means that the work has an inevitably dated feel. But the perennial wisdom of the author guarantees a point of view that mainly transcends the issue of time. An essential work I would suggest, for any follower of the Merton canon.

Organized somewhat haphazardly, Merton's reflections on his world on the 1960's demonstrate a slightly different writer than is seen in some of his other works. Apparent is a sense of moodiness and perhaps even frustration with modern man that permeates the writing. He seems to be very affected by the very Godlessness he is preaching against. Racial problems, communism, and war are among the themes that trouble Merton.

Another aspect that sets this apart from his other works is a greater focus on Catholicism. For this reason, non-Catholics may feel a little disoriented at times. Even while he does this, the Protestant-Catholic comparisons are quite interesting. One need not even agree with them to appreciate the statements. One passage particularly caught my attention is on page 89, it which Merton seems acknowledge that the Catholic church may not be the sole correct version of Christianity in the world. It is a bold statement that may upset some readers. Merton was never afraid to rock the boat as he suggests himself to be somewhat progressive in his discussions about changes in the church.

There are several other books I might recommend readers of Merton read before this book because the scope and sense of focus are random. Of course, "Thoughts in Solitude" and "The Seven Storey Mountain" are favorites of mine and much better starting choices. Still, this is an interesting read.

Father Thomas Merton's (1915-1968) book CONJECTURES OF A GUILTY BYSTANDER was published in 1965 and is as timely now as when it was first published 45 years ago. Merton's book reflects serious thinking re the contemplative religious life, the false facade of our "civilization," the defiant refusal to think critically, and what Bonhoffer (1906-1945) called "cheap grace."

Merton began this book with thoughts re the Protestant clergyman Karl Barth (1886-1968) who recognized that sudden decline of manners, distortion of religious convictions, etc. Merton was clear that as Catholic and a Trappist Monk, he did not completely agree with Barth, but he thought Barth's concerns were serious and thoughtful. Merton, as readers may know, was also impressed with Buddhism and the work of D.T. Suziki (1870-1966). Merton was NOT a Buddhist, but he found "food for thought" in the work of the Buddhists and some Protestants. This may be akin to the comment made by St. Thomas Aquinas (1225-1274) who argued that truth is wherever honest men it.

As stated above Merton was a contemplative Trappist Monk. He DID NOT condemn the contemplative religious life, but he wrote some thoughtul criticisms. He agree that those who are Catholic religious should adhere to the rule of their order. However, he wrote that too many rules can make the contemplative religious life sterile and useless. He wrote about what some of the Buddhists call compassionate detatchment which Merton thought could turn into callousness. Metion suggested a careful balance.

Merton not only wrote about the Catholic cloistered life, he also had serious concern about the secular world of which he had little respect. Merton said that due to the worship of greed and unreasoned violence, one could not distingush "Christians" from atheists. Greed and materialism have destroyed serious religious convictions and values. Among the distortions that Merton noticed were the shallow views of God and political power. Merton wisely wrote that political power is transitory while God is permanent. Merton also noticed the obvious that political labels attached to religion undermined the true meaning of religion.Merton remarked that Americans were ruled by predjudice,weakness, clever but false political slogans, etc which enslave men and women. On the other hand,Ghandi and St. Francis of Assisi (1180-1226) were among the freest men in history. Basically, Merton thught men sold their souls to avoid facing truth and to evade honesty.

One of the reasons that Merton gave for the shabbiness of contempoary "civilaztion" was that men have been trapped by the corruption of language and have marginalized and condemned such virtues such as compassion, mercy, thoughtfulness, etc. Men prefer violence and hypocrisy to shield themselves from uncomfortable truth. Merton DID NOT argue that freedom was perfect and was honest enough to admit that freedom has limits. He warned his readers not to be placated by illusions which can mean being manipulated by those with political power and wealth. One of the "traps" used by political hucksters is the cliam that God is here with them and not there among other nations and those who are "different." As an aside Merton was obviously Catholic, and Catholic menas universal-not national or local.

Merton had harsh condemnation of contemporty society. He saw urban culture as one of useless "progress" and war. Merton warned readers that preoccupation with technology, war, etc. was an attack on God's Creation-nature. Merton rhetorically asked that if nature can be cruel, is nature as cruel as men. Merton cited the Psalms with their praise of God's Creation or nature. Basically, Merton thught that men and women have become so shallow that they are bored with God's Creation and have become intellectually and spiritually dead. Marton had no repsect for the Marxists. He condemned the Marxists because they hated men for what they supposedly are not what they ought to be. Merton had high regard for Sacred Music, and complimented Johh Nenry Cardinal Newman (1801-1890) for his appreciation of Sacred Music which is not only an escape from foolishness but is "uplifting" in praise of God.

As might be expected, Merton condemned the Cold War and had some amusing comments about it. When folks were installing bomb shelters, the stupid mentality that after a nuclear war, folks would emerge from their bomb shelters to renew "The American Way of Life." Merton considered the series of Berlin Crises as more sport rather than serious diplomatic issues. Men were too easily fooled by phony crises which Orwell (1903-1950) warned against in his book 1984.

Merton dealt with Catholic Theology as well as contempoary secular "culture." Merton had good material re St. Thomas Aquinas. Merton thought that Aquinas used philosophy and theology to open the world to men as God's Creation to be explored and enjoyed. Aquinas knew that his thinking was radical during his lifetime,but Aquinas thought his work was too important to be avoided. Aquinas and his mentor St. Albertus Magnes (1193-1280) appreciated the work of Aristotle (384-322 BC), but they NEVER made a cult of Aristotle's work. Merton critisized some to the Thomists for again closing the world by cliaming that Aquinas "was the last word"-a claim that Aquinas would have shunned.

Again, Merton DID NOT condemn the Catholic contemplative religious life. When secular critics argued that the cloistered religious life was not productive, Merton responded that those who made that claim approved of nuclear weapons and possibly the detruction of God's Creation and life itself. Such contradictory thinking was/is due the lack of respect for God, His Creation, etc. As Merton so aptly described men, they have become "human grasshoppers." Another amusing anecdtote that Merton made was whether men worship God or do they want God to bless nuclear weapons which would destroy God's Creation. In other words, war is an insult to God.

Merton was also critical of those who were obsessed about "saving their soul." Merton thought such concern would lead to inaction, apathy to problems, the denial of mercy and love, etc. Merton argued that God's power (whatever that is) was reflected in mercy, love, forgiveness, etc. Perhpas they late US Supreme Court Justice Oliver Wendal Holmes described it best when he wrote, "Those who worry that their soul is damned generally speaking have a soul that is not worth a damn"

As Merton noted too many people were/are impressed with ecnomic and political power. Merton noted St. Anselm's (1033-1107) remark that Christ refused power to save men and woman. Salvation, whatever that means, can be achieved by giving up power. Merton was concerned that what men should condemn are sin and evil. To attack others because they are"different" while not condemning evil and sin make men shallow and mean spirited.

The undersigned enjoyed this book which took time to read. This writer knows that others are more knowledgeable about Merton's books and will accept constructive criticism. This is a book to be read and reread to be digested and enjoyed.



James E. Egolf
July 23, 2010

I bought this for someone. It is my understanding that this book is typically Merton as it is very "deep" in content.