Fernando Beltrán Llavador - La encendida memoria - aproximación a Thomas Merton

50 Basil Pennington distingue siete estadios en la búsqueda de libertad de Thomas Merton: “First was the quest for basic human freedom, which he exploited and abused. Then came his quest for the freedom of faith and the fuller freedom of the monastic life. Within that life he continued to seek, finding a freedom to be open to all reality. He went on to seek the freedom of the eremitical life. In all of this he was seeking the freedom of the final integration, which prepared him to enter into the ultimate freedom of the Kingdom of Heaven”, en Thomas Merton Brother Monk , op. cit., 38.

51 Sister Elena Malits, Journey into the Unknown , op. cit., 364.

52 Northrop Frye, The Great Code: Bible and Literature , Routledge and Kegan Paul, London, 1981.

53 Sacvan Bercovitch, op. cit., 26.

54 En su autobiografía podemos leer: “I had already made my simple profession. And my vows should have divested me of the last shreds of any special identity. But then there was this shadow, this double, the writer who had followed me into the cloister. He is still on my track. He rides my shoulders, sometimes, like the old man of the sea. I cannot lose him. He still wears the name of Thomas Merton. Is it the name of an enemy? He is supposed to be dead... 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... 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” (SSM: 410).

55 Sister Elena Malits, op. cit., 390-392.

56 Quinn, Mark Anthony, Thomas Merton’s Understanding of God , Doctoral Dissertation, Milwaukee, Wisconsin, December, 1982, University Microfilms International, Michigan, 1983.

57 Cfr. James Baker, Thomas Merton Social Critic , The University Press of Kentucky, Lexington, 1971, 38, 40-42.

58 William Nichols Koch, An Unexpected American Apocalypse: Escathology in the Thought of Thomas Merton and its Significance for the Myth of America , Doctoral Dissertation, St. Louis University, 1989, University of Microfilms International, Michigan, 1989, 167-8.

59 Ibid., 182-83.

60 Ibid., vii-viii.

61 Gail Ramshaw Schmidt, The Poetry of Thomas Merton: An Introduction , Doctoral Dissertation, The University of Wisconsin-Madison, 1976, University of Microfilms International, 9-11.

62 Ibid., 16.

63 Ibid., 171.

64 Ibid., 51.

65 Gail Ramshaw Schmidt, op. cit., 167.

66 Sister Thérèse Lentfoehr, Words and Silence: On the Poetry of Thomas Merton , New Directions, New York, 1979, 143.

67 Cit. en M. Basil Pennington, OCSO. Thomas Merton Brother Monk , op. cit., 186.

68 Véase Fernando Beltrán Llavador, Thomas Merton. El verdadero viaje , Sal Terrae, Santander, 2015.

69 En las últimas palabras de su autobiografía Merton profetiza, oscuramente, de sí mismo: “When you have been praised a little and loved a little I will take away all your gifts and all your love and all your praise and you will be utterly forgotten and abandoned and you will be nothing, a dead thing, a rejection. And in that day you shall begin to possess the solitude you have so long desired. And your solitude will bear immense fruit in the souls of men you will never see on earth... You shall taste the true solitude of my anguish and my poverty and I shall lead you into the high places of my joy and you shall die in Me and find all things in My mercy which has created you for this end and brought you from Prades to Bermuda to St. Antonin to Oakham to London to Cambridge to Rome to New York to Columbia to Corpus Christi to St. Bonaventure to the Cistercian Abbey of the poor men who labor in Gethsemani: ‘That you may become the brother of God and learn to know the Christ of the burnt men’” (SSM: 423).

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