(no subject)
Jul. 10th, 2025 | 09:12 pm
Оставлю себе на заметку. О левизне в Католической церкви и персонально о Томасе Мертоне, плохом хорошем человеке. С одной стороны, это был ярый католик ордена траппистов, с другой- гм, бунтовщик хуже Стеньки Разина.
---
Зрелый левак похож на спелый арбуз. Зеленый снаружи, красный внутри.
---
Странное дело, я высоко ставлю Тейяра де Шардена и совершенно не уважаю Томаса Мертона. Мне представляется, что первый из них пророк, а второй шарлатан.
---
The Trappist monk and green theology by Mgr Basil Loftus
This weekend the Catholic world celebrates the centenary of the birth of one of its most forward-looking theologians — the Trappist monk, Thomas Merton. My own interest in him springs largely from the fact that I concelebrated Mass and then had lunch with him in Bangkok in 1968, the day before he died. He had introduced himself to me the night before as Fr Louis, his monastic name. Only during later conversation the following day did I discover who he was. He was concluding an extended tour of South-East Asia, studying the commonground of mysticism in different religions, in particular in Christianity and Buddhism, and intended shortly to publish his reflections. He was quite reconciled to the furore this would cause. “The Holy Office has already condemned me and the book before I’ve even written it,” he told me. Long after his death, even with the book unwritten, this question of shared prayer - even mystical prayer - remained one to perplex even the highest authority in the Church. In 1986 Pope John Paul II happily prayed with representatives of all religions and none whom he had called to Assisi. but his principal theological adviser, the then Cardinal Ratzinger remained in the Holy Office on the day of the pilgrimage, refusing on principle to go with him. Later, as Pope Benedict XVI he had little choice but to go to Assisi in 2011 to mark the 25th anniversary of that remarkable event but pointedly refused to pray with non-Christians. Yet today, Pope Francis happily prays with anybody and everybody. Thomas Merton must be chuckling in his Kentucky grave. However, on this very special day it is not mysticism, nor even the mixing of different religious elements, known as syncretism, which comes to mind as I recall those privileged few hours in Merton’s company. Nor were these the subjects we principally discussed. Rather, it was another matter, in which he was equally prescient and before his time, and which today equally plagues and divides those in the Church. Ecology, or the study and care of the world around us, is derived from the Greek word for ‘home’. It has been elevated into eco-theology because we should be at home in a world which has been Redeemed by Christ. Holy Father Francis is about to write a long-heralded encyclical letter on the subject, and already the ecclesiastical equivalent of America’s fundamentalist Republican ‘Tea Party’ is preparing to attack him on this subject, just as they do on his approach to world economics and to poverty of spirit in general. All of them are inseparably inter-connected. History is repeating itself — condemnation before the book has been written. Eco-theology is seen by some to threaten not only Christianity but the very Bible itself with its imaginative accounts of Creation. Long before Merton, another theologian, the Jesuit Teilhard de Chardin, had got into trouble with the Holy Office for his views on the world about us, and our relationship to it in Christ. Now successive Popes — John Paul II, Benedict XVI and Francis — have all sung Chardin’s praises, and the Holy Office’s views on him have been discarded as surely as the Inquisition’s views on Galileo.
https://merton.org/centenary/LoftusCath
---
Зрелый левак похож на спелый арбуз. Зеленый снаружи, красный внутри.
---
Странное дело, я высоко ставлю Тейяра де Шардена и совершенно не уважаю Томаса Мертона. Мне представляется, что первый из них пророк, а второй шарлатан.
---
The Trappist monk and green theology by Mgr Basil Loftus
This weekend the Catholic world celebrates the centenary of the birth of one of its most forward-looking theologians — the Trappist monk, Thomas Merton. My own interest in him springs largely from the fact that I concelebrated Mass and then had lunch with him in Bangkok in 1968, the day before he died. He had introduced himself to me the night before as Fr Louis, his monastic name. Only during later conversation the following day did I discover who he was. He was concluding an extended tour of South-East Asia, studying the commonground of mysticism in different religions, in particular in Christianity and Buddhism, and intended shortly to publish his reflections. He was quite reconciled to the furore this would cause. “The Holy Office has already condemned me and the book before I’ve even written it,” he told me. Long after his death, even with the book unwritten, this question of shared prayer - even mystical prayer - remained one to perplex even the highest authority in the Church. In 1986 Pope John Paul II happily prayed with representatives of all religions and none whom he had called to Assisi. but his principal theological adviser, the then Cardinal Ratzinger remained in the Holy Office on the day of the pilgrimage, refusing on principle to go with him. Later, as Pope Benedict XVI he had little choice but to go to Assisi in 2011 to mark the 25th anniversary of that remarkable event but pointedly refused to pray with non-Christians. Yet today, Pope Francis happily prays with anybody and everybody. Thomas Merton must be chuckling in his Kentucky grave. However, on this very special day it is not mysticism, nor even the mixing of different religious elements, known as syncretism, which comes to mind as I recall those privileged few hours in Merton’s company. Nor were these the subjects we principally discussed. Rather, it was another matter, in which he was equally prescient and before his time, and which today equally plagues and divides those in the Church. Ecology, or the study and care of the world around us, is derived from the Greek word for ‘home’. It has been elevated into eco-theology because we should be at home in a world which has been Redeemed by Christ. Holy Father Francis is about to write a long-heralded encyclical letter on the subject, and already the ecclesiastical equivalent of America’s fundamentalist Republican ‘Tea Party’ is preparing to attack him on this subject, just as they do on his approach to world economics and to poverty of spirit in general. All of them are inseparably inter-connected. History is repeating itself — condemnation before the book has been written. Eco-theology is seen by some to threaten not only Christianity but the very Bible itself with its imaginative accounts of Creation. Long before Merton, another theologian, the Jesuit Teilhard de Chardin, had got into trouble with the Holy Office for his views on the world about us, and our relationship to it in Christ. Now successive Popes — John Paul II, Benedict XVI and Francis — have all sung Chardin’s praises, and the Holy Office’s views on him have been discarded as surely as the Inquisition’s views on Galileo.
https://merton.org/centenary/LoftusCath