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The Contemplative-Prophetic Spirituality of Thomas Merton: Its Relevance for the Consecrated Life in India

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The Contemplative-Prophetic Spirituality of Thomas Merton: Its Relevance for the Consecrated Life in India Santa Clara University Scholar Commons Jesuit School of Theology Dissertations Student Scholarship 4-2018 The onC templative-Prophetic Spirituality of Thomas Merton: Its Relevance for the Consecrated Life in India Fabian Jose Follow this and additional works at: https://scholarcommons.scu.edu/jst_dissertations Part of the Religion Commons THE CONTEMPLATIVE-PROPHETIC SPIRITUALITY OF THOMAS MERTON: ITS RELEVANCE FOR THE CONSECRATED LIFE IN INDIA A DISSERTATION By FABIAN JOSE, UMI Submitted to the Faculty of the Jesuit School of Theology of Santa Clara University in partial fulfillment of the requirement for the degree of Doctorate in Sacred Theology Berkeley, California April, 2018 Committee Signatures ________________________________________ Dr. Bruce H. Lescher, Ph.D., Director Date _________________________________________ Dr. Mary E. McGann, RSCJ, Ph.D., Reader Date _________________________________________ Dr. Paul G. Crowley, SJ, Ph.D., Reader Date _________________________________________ Dr. Alison M. Benders, J.D., Ph.D., Reader Date Abstract THE CONTEMPLATIVE-PROPHETIC SPIRITUALITY OF THOMAS MERTON: ITS RELEVANCE FOR THE CONSECRATED LIFE IN INDIA Fabian Jose, UMI Consecrated life in the Catholic Church is a vital and healing presence in Indian society. Religious men and women make an integral contribution to the society through their institutions in the fields of education, spirituality, medical care, social services, and other charitable activities. In the present context of India, however, consecrated men and women can experience challenges of relevance and identity in their vocations. These concerns have their basis in the fundamental need for a renewal of religious life itself in India, one which is imbued with a Christ-centered spirituality and reflects the prophetic charism that marks apostolic religious life. Indian religious life upholds three values: contemplation, prophecy, and community. Given these values, I find a deep affinity between the ideals of Indian consecrated life and Thomas Merton’s contemplative-prophetic spirituality. This study proposes therefore, that the spirituality of Thomas Merton can serve as a vital resource for the relevance of the consecrated life in India. Thomas Merton was a 20th century Christian spiritual leader in the United States, a priest and a Cistercian monk who sought to find a balance between contemplation and social action. He believed that contemplation and action had to go hand-in-hand, making him a forerunner of the modern-day emphasis on the intersection of faith and social justice. Though he often experienced deep insecurity, spiritual darkness, confusion, and restlessness, his spirituality remained Christ-centered. While he lived his life in deep interiority and contemplation, Merton went beyond the confines of his monastic life and ii engaged prophetically in the world through his involvement in interfaith dialogue and his powerful writings, many of which denounced injustices such as violence and war, economic disparity, the breakdown of community, the nuclear arms race, racism, and ecological degradation. Today, Indian consecrated men and women are called to deepen their spirituality in order to fuel a renewal of the structures of the Indian Church, to confront the social evils of our time, and to seek out new forms of interreligious dialogue in our pluralistic and multi-religious context. Through my exploration of Thomas Merton’s writings, I consider how his contemplative-prophetic spirituality can serve as a valuable resource for a renewal of consecrated life in India, one that is immersed in the concrete realities of the society, the Church, and the post-modern world. Though my study makes a contribution to the existing field of contextual analysis of consecrated life and mission in India, it is unique in that it brings Merton’s contemplative-prophetic spirituality into dialogue with the Indian context, proposing renewed forms of spirituality that are characterized by a deep integration of contemplation and action, solitude and engagement with the world. Regarding methodology, the study employs Sandra Schneiders’ hermeneutical approach, which consists of three steps: description, critical analysis, and interpretation. In the descriptive phase, I explore the life and spiritual journey of Thomas Merton. Corresponding to the critical analysis phase, I consider the contemplative and prophetic dimensions of Merton’s spirituality as well as salient points from sociological studies of religious life in India. In the interpretative phase, I consider how the contemplative- prophetic spirituality of Thomas Merton may vitalize consecrated life in India today. Prof. Bruce H. Lescher, Ph.D. Director iii DEDICATED To My Mother, Annamma Kaviyil (1933- 2016) Who inspired me by her authentic contemplative-prophetic life As a married woman, she lived her daily life in deep prayer, gained wisdom from the word of God, expressed devotion to Mother Mary, trusted in God amidst the thick and thin of life, loved her children and husband (my father, Sebastian) with a magnanimous heart, expressed deep concern for the wellbeing of others, particularly the poor, and worked hard. She was a quiet, unassuming woman who lived her Christian faith in fullness. iv ACKNOWLEDGMENTS I am deeply grateful to God for providing me this opportunity to pursue my doctoral studies at the Jesuit School of Theology (JST) of Santa Clara University, in Berkeley. My study of the contemplative-prophetic spirituality of Thomas Merton has revitalized my commitment to consecrated life. It is my hope that the insights gained from my research will enrich the life of other consecrated men and women in India and in some way help them to bear witness to Christ amidst the current challenges facing the Indian Church and society. This endeavor was actualized through the help and support of many generous, loving, and compassionate people who accompanied me academically, spiritually, and financially. Thanks to everyone whom I have encountered during my research, for their kindness, consideration, and generosity. I owe a special debt of gratitude to Dr. Bruce H. Lescher, who, as a Merton scholar, guided and encouraged me with his wisdom, knowledge, compassion, commitment, timely help, and challenging questions, enabling me to gain deeper knowledge of my subject. I am immensely grateful to Dr. Paul G. Crowley, S.J, Dr. Mary E. McGann, R.S.C.J, and Dr. Alison M. Benders, for their keen interest, conscientiously going through my work and offering valuable recommendations and enriching contributions. I am indebted to Dr. Julia Prinz, V.D.M.F., the Director of the Women of Wisdom and Action Initiative, and the sisters of the Verbum Dei Missionary Fraternity for the opportunities, support and help they have rendered through the financial contribution of the Luce and Hilton Foundations, to accomplish this endeavor. I am thankful to my v sisters at Sophia House for our dynamic community life, which enabled me to live my consecrated life meaningfully and joyfully in their companionship. I am indebted to the faculty, staff, and students of the JST for their constant encouragement, help, and prayerful support. I am grateful to the Jesuit Community at Berkeley for providing everything necessary for studies. I am especially grateful to the Rector, John P. Mc Garry, S.J., for accompanying me spiritually through his prayerful support, listening heart, and understanding mind. I cannot forget the friendship, generosity, help and support of my Indian friends at the JST, who reached out to me whenever I was in need of any help, particularly Shantharaj Thomas, S.J., and Louis Leveil, S.J., for their generosity and availability in formatting my final draft and providing computer support. I cannot fail to acknowledge with gratitude the librarians of the Graduate Theological Union, and in particular Marie Hempen and Elizabeth Kumar, for their generosity and kindness in providing the resources which were essential to my research. I honor my writing coach, Dr. Andrea Giovannoni, for her genuine love, vast knowledge, critical thinking, sacrifice, writing skills, generous help, and thorough copyediting of my dissertation. I thank Dr. Paul Pearson, the Secretary of the Thomas Merton Center at Bellarmine University, Louisville, Kentucky, for his generosity in responding to my many email requests for clarification, accommodating me at the center for three days in June 2017, and providing helpful resources for this project. Thanks to Rev. Ivan Tou, C.S.P., pastor of Newman Hall Holy Spirit Parish, and the parishioners, for reaching out to me in times of need. I acknowledge gratefully the vi Catholic Workers, J.C. Orton and team, for helping me to contextualize my studies through the ministry of caring for our homeless brothers and sisters at People’s Park and Peace Park in Berkeley. I am thankful to Rev. George Pattery, S.J., the Jesuit Provincial of South Asia, and the professors at Jnana-Deepa Vidyapeeth at Pune, for providing this great opportunity to pursue my doctorate at the Jesuit School of Theology. I am thankful to my Congregation, the Ursulines of Mary Immaculate: the Superior General, Sr. Elvira Mattappally and her team; the Provincial Superior, Sr. Kusum Panthalanickal; and all my sisters, for their constant, prayerful support, love, and care. I fondly remember with gratitude and love my late parents, Sebastian Kaviyil and Annamma Kaviyil, and my brother James Kaviyil, whose heavenly intercession I have continually sought, and whose hidden,
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