How public theologies can better address fascism,nationalism, and our impatience with God's reign

This article considers the problems of fascism and nationalism today, particularly in the United States, and summarizes definitions of public theology that would be adequate to the current situation. Then three non‐theologians are consulted as resources for public theology: diplomat Madeleine Albright, philosopher Martha Nussbaum, and journalist Chris Hedges. I close with synthetic conclusions, including comment on the necessity of prayer, about the desired character of public theologies today.     

THOMAS MERTON AND LEO SZILARD: THE PARALLEL PATHS OF A MONK AND A NUCLEAR PHYSICIST

Abstract Thomas Merton and Leo Szilard, two of the seminal religious and scientific figures of the twentieth century, briefly connected on the issue of the danger of atomic weaponry. This meeting resulted from paths that guided them to an “orbiting” or distancing from human society through a phase of intellectual (Szilard) or spiritual (Merton) abstraction followed by a return to the concerns of human society. These parallel trajectories and their eventual intersection reflect both the similarities and differences in their respective backgrounds. The briefness of their contacts and the unfulfilled possibilities from such contacts also suggest the importance of a continuing dialogue between major figures in religion and science.     

The Suicide of Thomas Merton: Moral Narcissism,Contemplative Prayer,and the Religion of Humor

In this third and final of three successive essays, the author argues that Thomas Merton suffered from narcissistic personality disorder in conjunction with his melancholic condition. The author argues that contemplative prayer disabled Merton from working through his melancholic condition. Finally, the author argues that Merton’s melancholia, coupled with his heightened identity conflicts lead him to kill himself.     

Challenging Merton's Protestantism‐Science Hypothesis: The Historical Impact of Sacerdotal Celibacy on German Science and Scholarship

Denominational differences in the number of scientists produced in Germany during the period 1550 to 1900 are linked to the historical impact of Catholic celibate and Protestant noncelibate clergy households. Protestant leadership in science is largely attributable to the development of a new social mobility pattern among descendants of their clergy that enhanced the pastorate's ability to convey cultural and social capital to their marrying offspring, something denied to Catholic clergy. By reference to German historical developments, I show that the contributions of clerical households, far from being limited to the natural sciences, were equally in evidence across most other areas of scholarly endeavor. A discussion of the theoretical implications of these findings provides a comparative analysis of Protestant to Catholic scholarly achievements in general, and of scientific achievements in particular, as well as a critical assessment of Robert K. Merton's theorizing on the subject.     

Merton’s “True Self”: A Resource for Survivors of Sexual Abuse by Priests

The toxic impact of clergy sexual abuse in childhood and adolescence can be complex and enduring. For some, a particularly painful consequence is noteworthy change in one’s personal identity or sense of self. Survivors frequently experience unrelenting grief over the loss of the “self” that was experienced as “real” prior to the onset of abuse. Memories of days and times when this self was “alive” are often accompanied by strong feelings of affection and joy. Despair over the loss of this identity contrasts sharply with the indifference or hostility felt for the self with which they have been burdened as a consequence of sexual abuse by clergy in childhood. Many struggle with the unbearable conviction that they are fated to live “in the skin” of an identity that is not an authentic expression of the person they were meant to be. This article suggests that the writings of Thomas Merton (1915–1968) may offer a hopeful resource for survivors of clergy sexual abuse and for those working in support of survivors’ recovery. Merton has been described as “the most influential Catholic author of the twentieth century” ). His writings touch the “deeper woundedness of spirit and psyche” (Kilcourse, Cross Curr, 49:87–96, 1999, p. 90) and his elegant examination of the true self lies “at the center of his teaching on the Christian life” (Conn, Pastor Psychol, 46:323–332, 1998, p. 327). For Merton, the true self is indestructible and, because it is “rooted in God” (Merton, The inner experience: Notes on contemplation, Harper Collins, New York, 2003, p. 2), always open to discovery, growth, and transformation. This framework may be especially useful for individuals whose personal identity, as a consequence of sexual abuse in childhood by clergy, is experienced as forever poisoned and beyond redemption.     

Communism,Universalism and Disinterestedness: Re-examining Contemporary Support among Academics for Merton’s Scientific Norms

This paper re-examines the relevance of three academic norms to contemporary academic life – communism, universalism and disinterestedness – based on the work of Robert Merton. The results of a web-based survey elicited responses to a series of value statements and were analysed using the weighted average method and through cross-tabulation. Results indicate strong support for communism as an academic norm defined in relation to sharing research results and teaching materials as opposed to protecting intellectual copyright and withholding access. There is more limited support for universalism based on the belief that academic knowledge should transcend national, political, or religious boundaries. Disinterestedness, defined in terms of personal detachment from truth claims, is the least popular contemporary academic norm. Here, the impact of a performative culture is linked to the need for a large number of academics to align their research interests with funding opportunities. The paper concludes by considering the claims of an alternate set of contemporary academic norms including capitalism, particularism and interestedness.     

The Return of the Native: Globalization and the Adaptive Responses of Transmigrants

The intent of this study is to examine the adaptive responses of Hong Kong transmigrants and their transnational and transcultural practices in terms of their consequent behavioral and emotional patterns. Their transnational practices and relative adaptability can be explained with Robert Merton's (1957) “strain theory.” More specifically, the study aims to identify, describe, and explain the variety of behavioral patterns and modes of emotional manifestations of adaptation of Hong Kong returnees, and to identify their individual and collective strategies of adaptation to help them solve their adjustment and integration problems in their adopted countries.     

Merton’s Melancholia: Margie,Monasticism, and the Religion of Hope

In this second successive essay on Merton’s melancholia, the author argues that the period of Merton’s romantic involvement with Margie Smith reflects a desire on Merton’s part to adopt the religion of hope. The author argues that this period of romantic involvement was especially taxing on Merton. In this period, the author argues that Merton developed a conflicted understanding of the Christian God, which manifested itself in confusion over sexual matters and vocational matters among others. Finally, the author points to numerous instances in which the Roman Catholic Church exacerbated Merton’s existing problems.     

Merton’s Melancholia: Mother,Monasticism, and the Religion of Honor

In this first of several successive articles on Thomas Merton, the author interprets Merton’s vocational call, identity conflicts, and radical asceticism in light of the psychoanalytic study of Donald Capps, Erik Erikson, and Sigmund Freud. The author argues that Merton’s early identity and religious development formed deep conflicts in his psyche. These conflicts remained unconscious and unresolved, leading to disastrous consequences. This article examines Merton’s life until his affair with Margie Smith in 1966.