Daniel Horan (likely) inspired by a Franciscan approach brings together themes of spirituality, incarnation-ethics, justice, and peace to examine the life and writings of Thomas Merton. Merton was a 20th century convert to Catholicism and a secluded Trappist monk. Horan sees in Thomas Merton a life-long vocation to “live in the world” – a harbinger of, and perhaps inspiration for, the charism of Pope Francis’ teachings. The first section of the book explores parallels between Pope Francis’ encyclicals, Merton, and the Franciscan heritage.

The book beautifully weaves themes of Merton’s writings on everything from prayer and meditation, peace, justice, spiritual psychology, and anti-racism, to show that this Trappist living in relative seclusion was very much an embracer-of-the-world, rather than a rejector of this earthly domain of “fallenness and sin.” This is in tension with some of his contemporaries—including the Catholic Church’s teachings and authority figures. Thomas Merton’s biographical “messiness” is suggested as an indicator to the power of the incarnational and embodied aspect of faith, and the importance of both vulnerability and authenticity in one’s faith journey.

Relatedly, within several chapters of the book—Parts II and III--Horan stresses Merton’s theology of wholeness and authenticity in the connection between God and the human person. This should really speak to younger generations today. In an age of what social psychologists label as impression management, and the ever-powerful technologies of “fakery” in social media, we cannot fake to God. Christian life and virtues should be the source of powerful critiques of these contemporary trends, in addition to offering hope against the forms of alienation within modern/postmodern life, where truth and meaning seem relatively absent if not treated with outright hostility. Merton’s gospel of authenticity is especially refreshing and prophetic as we move further into the 21st century in a Church that has been riddled with hypocrisy and scandal, losing members to secularization and the deadweight of its own sins.

The section on Race/Racism (Part IV) highlights Merton’s encounter with the life and work of Martin Luther King, Jr. and Malcolm X. Merton highlighted that racism was a problem of white consciousness long before the discussions of critical race theory. Merton had conceptualized the forms of structural racism and lingering institutional/cultural racism – what sociologist Eduardo Bonilla-Silva called “racism without racists.” A personal theology of conversion concerning race/racism is a requirement for all Christians, alongside working for changes in public policy and larger frameworks of social and political justice.

The final section discusses Thomas Merton’s theology of conversation and dialogue, including mentions of some key figures in postmodern theology. Merton was known for his ecumenical and interreligious connections, and the “apostolate of friendship.” Horan reminds the reader that while parochial and tribalistic discussions are unproductive for Catholics in this contemporary landscape of diversity, it is also justifiable to claim one’s Catholic identity as a religious grounding of rooted cosmopolitanism. However, the ultimate challenge for Christians today is to be authentic while embracing their humanity.