NOTES -

1. Though this article deals specifically with the influence of John of the Cross in the United States, much of what is said applies also (with appropriate qualifications) to English- speaking Canada. At the same time, I recognize that Canada (especially the French-spea king region) has its own unique spiritual traditions.

2. Many founders and foundresses of American religious congregations had a special devotion to St. Teresa, which still marks their communities. Br. Lawrence's The Practice of the Presence of God is widely read by American Protestants, and available in many editions. And, as elsewhere in the world, devotion to St. Thérèse of Lisieux dominated American Catholic spirituality earlier in this century, and remains strong.

3. As far as I can determine, the only currently existing American Carmel that has John of the Cross as its official patron is the friars' monastery in Oakville, CA; the Carmels of nuns in the United States are generally dedicated to Mary, Joseph, St. Teresa or St. Thérèse. The Washington province's novitiate in Waverly, NY was dedicated to John of the Cross, but has since been closed; the Carmel of Wheeling, WV was under the patronage of Saints Teresa and John, but has been joined to the community of Elysburg, PA. Interestingly, though, in the United States not all places of worship with images of John of the Cross are necessarily Roman Catholic; in the Boston area, for example, John is shown in one of sixteen clerestory windows dedicated to founders of religious orders in the monastery chapel of the Society of St. John the Evangelist (commonly known as the Cowley Fathers, the oldest Anglican religious order for men) in Cambridge, MA, and his representation is also appears in the parish church of St. John the Evangelist on Beacon Hill, run for many years by this same Anglican community.

4. See Steven Payne, John of the Cross and the Cognitive Value of Mysticism: An Analysis of Sanjuanist Teaching and its Philosophical Implications for Contemporary Discus sions of Mystical Experience (Dordrecht: Kluwer Academic Publishers, 1990), 1-3, 13 and below.

5. For older and more recent works on John originating in Britain, or translated from other European languages, see, for example, Bruno de Jésus-Marie, Saint John of the Cross, ed. Benedict Zimmerman (New York, NY: Sheed & Ward, 1932); Crisogono de Jesús Sacramentado, The Life of Saint John of the Cross, trans. Kathleen Pond (Long mans, Green & Co., 1958); E. W. Trueman Dicken, The Crucible of Love: A Study of the Mysticism of St. Teresa of Avila and St. John of the Cross (New York, NY: Sheed & Ward, 1963); Reginald Garrigou-Lagrange, Christian Perfection and Contemplation accor ding to St. Thomas Aquinas and St. John of the Cross, trans. by M. Timothea Doyle (St. Louis, MO: B Herder Book Co., 1937); Jacques Maritain, Distinguish to Unite, or The Degrees of Knowledge, newly trans. from the 4th French edition under direction of Gerald B. Phelan (New York, NY: Charles Scribner's Sons, 1959); Colin Thompson, The Poet and the Mystic: A Study of the Cántico Espiritual of San Juan de la Cruz (Oxford: Oxford University Press, 1977); Karol Wojtyla, Faith According to Saint John of the Cross, trans. Jordan Aumann (San Francisco, CA: Ignatius Press, 1981).

6. See George Gallup, Jr. and Jim Castelli, The People's Religion: American Faith in the 90's (New York, NY: Macmillan, 1989), 20-21 and passim.

7. See Robert N. Bellah et al., Habits of the Heart: Individualism and Commitment in American Life (Berkeley, CA: University of California Press, 1985).

8. See Peter-Thomas Rohrbach, Journey to Carith: The Story of the Carmelite Order (Gar den City, NY: Doubleday & Co., 1966), 327-329; Franz-Bernard Lickteig, "The Propa ganda Fides Archives and Carmel in the United States," Sword 36 (February, 1976): 21- 43; John P. O'Brien, "California Missions, Part II: Spanish Voyages from Mexico North to California: The Carmelites," Arms of the Cross 4 (Fall, 1985): 1-12; Stephen Watson, "The First Carmelite Friars in California," Carmelite Digest 1 (Winter, 1986): 42-49; C. Douglas Kroll, "Unknown and Uncelebrated: California's First Mass," Carmelite Digest 4 (Spring, 1989): 3-9.

9. See The Carmelite Adventure: Clare Joseph Dickinson's Journal of a Trip to America and Other Documents, ed. Constance FitzGerald (Baltimore, MD:

Carmelite Sisters of Bal timore, 1990); Charles Warren Currier, Carmel in America: A Centennial History of the Discalced Carmelites in the United States, 200th anniversary edition (Darien, IL: Carmelite Press, 1989); Journey to Carith, 331-334; Who Remember Long: A History of Port Tobac co Carmel (Port Tobacco, MD: Carmel of Port Tobacco, 1984).

10. I am grateful to Sr. Constance FitzGerald, O.C.D., and the Baltimore Carmel for this and other information from their archives.

11. The Baltimore Carmel has a copy of at least one of his translations in their archives.

12. See, e.g., Carmel in America, 233, 243, 257.

13. See the detailed descriptions of the event in The Baltimore American (25 November 1891): 8; and The [Baltimore] Catholic Mirror (18 November 1891). By that date, the Car mels of St. Louis (1863), New Orleans (1877) and Boston (1890) had also been founded, and presumably marked the occasion with celebrations of their own.

14. See Carmel in the United States of America, 1790-1990 (Eugene, OR: Queen's Press, 1990), which contains brief histories of all the U.S. Carmels.

15. See Joseph P. Chinnici, Living Stones: The History and Structure of Catholic Spiritual Life in the United States (New York, NY: Macmillan, 1989),

100-112.

16. The Brownson-Hecker Correspondence, ed. and introduced by Joseph F. Gower and Richard M. Leliaert (Notre Dame, IN: University of Notre Dame Press, 1979), Letter #45 (1 November 1846), 138-140.

17. Archives of Baltimore Carmel.

18. Walter Elliott, The Life of Father Hecker (New York, NY: Arno Press, 1972 [reprint of 1891 ed.]), 409.

19. See Chinnici, Living Stones, 121ff.

20. This letter is included among the "Americanism" papers in the Archives of the Paulist Fathers, New York, NY. A copy can be found in the Archives of the Baltimore Carmel.

21. See The Complete Works of St. John of the Cross, trans. from the original Spanish by David Lewis, ed. by the Oblate Fathers of S. Charles, with a preface by Cardinal Wise man, 2 vols. (London: Thomas Baker, 1864); and The Spirit of St. John of the Cross, con sisting of his maxims, sayings and spiritual advice on various subjects, trans. Canon Dal ton (London, 1863).

22. See, for example, the four volume edition of the Lewis translation published in London by Thomas Baker in 1906-1912, and again in 1918-1922.

23. See Instruction and Precautions of St. John of the Cross, preceded by a short sketch of his life, and followed by some spiritual letters to the nuns of his Order a Novena and prayers in honor of the Saint (Wheeling, WV: Monastery of the Discalced Carmelites, 1918).

24. The Complete Works of Saint John of the Cross, Doctor of the Church, trans. from the critical edition of P. Silverio de Santa Teresa, C.D. and edited by E. Allison Peers (Lon don: Burns Oates & Washbourne, 1934-1935). Peers includes an extensive bibliography of previous studies and translations of John of the Cross, in the "Select Bibliography" of vol. 3, as does Pier Paolo Ottonello in Bibliografia di S. Juan de la Cruz (Rome: Teresianum, 1967).

25. The Collected Works of St. John of the Cross, trans. Kieran Kavanaugh and Otilio Rodriguez, with introductions by Kieran Kavanaugh (Washington, DC: ICS Publications, 1973). A second edition was published in 1979, and a newly revised and updated edition in 1991, for John's centenary.

26. Besides the Kavanaugh/Rodriguez translations in Collected Works, 711-737, see, for example, The Poems of St. John of the Cross, Spanish text with a translation into English verse by E. Allison Peers (London: Burns Oates, 1947); The Poems of St. John of the Cross, Spanish text with a translation by Roy Campbell (London: Harvill Press, 1951); The Poems of St. John of the Cross, original Spanish texts and new English versions by John Frederick Nims (New York, NY: Grove Press, 1959); The Poems of St. John of the Cross, English versions and introduction by Willis Barnstone (Bloomington, IN: Indiana Universi ty Press, 1968); Gerald Brenan, St. John of the Cross: His Life and Poetry, with a trans lation of the poetry by Lynda Nicholson (Cambridge: Cambridge University Press, 1973); and Antonio T. de Nicolás, St. John of the Cross: Alchemist of the Soul (New York, NY: Paragon House, 1989), 75-151.

27. Payne, John of the Cross and the Cognitive Value of Mysticism, 2. With the original edition of Hours With the Mystics unavailable, the Vaughan quotations are taken from a later American edition, i.e., Robert A. Vaughan, Hours With the Mystics: A Contribution to the History of Religious Opinion, 6th ed., 2 vols. in one (New York, NY: Charles Scrib ner's Sons, 1893), vol. 2, 149-152, 183-197.

28. See William Ralph Inge, Christian Mysticism (New York, NY: Meridian Books, Li ving Age Books, 1956), 228-230.

29. R. M. Bucke, Cosmic Consciousness: A Study in the Evolution of the Human Mind (New York, NY: Causeway Books, 1974 [facsimile of original 1900 edition]), 317-318.

30. William James, The Varieties of Religious Experience: A Study in Human Nature, Being the Gifford Lectures in Natural Religion Delivered at Edinburgh in 1901-1902 (New York, NY: Modern Library, 1936), 299. See also Kevin G. Culligan, "William James and The Varieties of Religious Experience: The Birthday of a Classic," Spiritual Life 18 (1972): 15-23.

31. James, Varieties, 418.

32. Evelyn Underhill, Mysticism: A Study in the Nature and Development of Man's Spiritual Consciousness, 12 ed. (New York, NY: Meridian Book, Noonday Press, 1955); Dana Greene, Evelyn Underhill: Artist of the Infinite Love (New York, NY: Crossroad, 1990), 53.

33. Greene, Evelyn Underhill, 54.

34. See, for example, several of the articles in The Highest State of Consciousness, ed. John White (Garden City, NY: Doubleday Anchor Books, 1972); and Understanding My sticism, ed. Richard Woods (Garden City, NY: Image Books, Doubleday & Co., 1980). This is not to deny that other authors, such as Ernest Hocking, Baron von Hügel and, later, R. C. Zaehner and W. T. Stace, also played an important role in introducing John to a larger American audience.

35. See William D. Miller, Dorothy Day: A Biography (San Francisco, CA: Harper & Row, 1982), 335ff.

36. John J. Hugo, Applied Christianity (Bronx, NY: D. J. Fiorentino, 1944).

37. William D. Miller, All Is Grace: The Spirituality of Dorothy Day (Garden City, NY: Doubleday & Co., 1987), 46.

38. See Francis J. Connell, "Review of Applied Christianity," American Ecclesiastical Re view 113 (July, 1945): 69-72; and Joseph Clifford Fenton, "Nature and the Supernatural Life," American Ecclesiastical Review 114 (January, 1946): 54-68.

39. John J. Hugo, A Sign of Contradiction: As the Master so the Disciple, 2 vols. (n.p.[privately printed], 1947).

40. From time to time, however, vestiges of the old controversy resurfaced, as in argu ments in the later 1940s over an anonymous pamphlet entitled "Brother Nathaniel's Brain storm," in which an unnamed Carmelite prior is portrayed as opposed to smoking, on the basis of Sanjuanist principles regarding "attachments." See Joseph P. Donovan, "A Bit of Puritanical Catholicity," Homiletic and Pastoral Review 48 (August, 1948): 807-814; Louis A. Farina, "Is Detachment Puritanical?" Homiletic and Pastoral Review 49 (February, 1949): 356-367. Farina was associated with Father Hugo and the Lacouture retreats.

41. Dorothy Day, The Long Loneliness: An Autobiography (Garden City, NY: Image Books, Doubleday & Co., 1959), 254. For Day's description of the retreat movement it self and the persons involved, see 240ff. Compare Chinnici, Living Stones, 191-193; also Miller, Dorothy Day, 335-341 and passim for her relationship to Father Hugo.

42. See Anthony Padovano, The Human Journey: Thomas Merton, Symbol of a Century (Garden City, NY: Doubleday & Co., 1982).

43. Thomas Merton, "St. John of the Cross," in Saints for Now, ed. Clare Boothe Luce (New York, NY: Sheed & Ward, 1952), 258. In the same place, Merton also lists John of the Cross as his "favorite saint," along with Benedict, Bernard and Francis of Assisi.

44. Thomas Merton, The Seven Storey Mountain (Garden City, NY: Image Books, Dou bleday & Co., 1970), 290.

45. Letter to Abbot James Fox (Retreat Notes 1950), in Thomas Merton, The School of Charity: The Letters of Thomas Merton on Religious Renewal and Spiritual Direction, se lected and edited by Patrick Hart (New York, NY: Farrar, Straus, Giroux, 1990), 19.

46. Letter to Dom Jean-Baptiste Porion, in Merton, The School of Charity, 33.

47. Thomas Merton, The Ascent to Truth (New York, NY: Harcourt, Brace and Co., 1951); Thomas Merton, "St. John of the Cross," in Saints for Now, ed. Luce, 250-260; and "Light in Darkness: The Ascetical Doctrine of St. John of the Cross," in Thomas Merton, Disputed Questions (New York, NY: Farrar, Straus and Cudahy, 1960). For other writings on John of the Cross from this period, see "Thomas Merton's Practical Norms of Sanctity in St. John of the the Cross," ed. and introduced by Robert E. Daggy, Spiritual Life 36 (Winter, 1990): 195-197.

48. Mott notes Merton's uneasiness in 1964 upon learning that The Ascent to Truth was "popular among Zen scholars and monks"; see Michael Mott, The Seven Mountains of Thomas Merton (Boston, MA: Houghton Mifflin Co., 1984), 399. See also chapter 3, "The Ascent to Truth," in William H. Shannon, Thomas Merton's Dark Path: The Inner Expe rience of a Contemplative (New York, NY: Farrar, Straus Giroux, 1981).

49. F. Scott Fitzgerald, The Crack-Up, with Other Uncollected Pieces, Notebooks and Un published Letters, ed. Edmund Wilson (New York, NY: New Directions, 1956).

50. "A Dark Night of the Soul in Boston," People 32 (November 13, 1989): 52-55; Tom Wolfe, "Post-Orbital Remorse, Part III: The Dark Night of the Ego," Rolling Stone (15 February 1973).

51. See Steven Payne, "The Dark Night of St. John of the Cross: Four Centuries Later," Review for Religious 49 (November/December, 1990), 891-900.

52. Sandy Vogelgesang, The Long Dark Night of the Soul: The American Intellectual Left and the Vietnam War (San Francisco, CA: Harper & Row, 1974), 9-10.

53. Daniel Berrigan, The Dark Night of Resistance (Garden City, NY: Doubleday & Co., 1971), 7-14.

54. Ibid., 20-27.

55. Ibid., 11-12.

56. See Jay Matthews, "The Nixon Time Capsule: In California, the Public Browses Through History," Washington Post (21 July 1990), section C, 2.

57. John Paul II, "Master in the Faith: Apostolic Letter of His Holiness John Paul II for the Fourth Centenary of the Death of Saint John of the Cross," L'Osservatore Romano 52 (24 December 1990), #14.

58. See Paschasius Heriz, Saint John of the Cross (Washington, DC: n.p., 1919); and Holi ness in the Cloister, adapted from the Spanish of Lucas of St. Joseph by Paschasius Heriz (Chicago, IL: M. A. Donohue & Co., 1920). The latter was later revised and republished as Lucas of St. Joseph, The Secret of Sanctity of St. John of the Cross, trans. Mary Alber to (Milwaukee, WI: Bruce, 1962).

59. T. S. Eliot, "East Coker," III, in Four Quartets (London: Faber & Faber, 1944), 20.

60. Corona Sharp, "'The Unheard Music': T. S. Eliot's Four Quartets and John of the Cross, University of Toronto Quarterly 51 (Spring, 1982): 264.

61. Ibid., 276.

62. From "The Cure," in Charles Simic, Charon's Cosmology (New York, NY: George Brazillier, 1977), 38. See also Paul Mariani, "The Intensest Rendezvous, Spiritual Life 37 (Fall, 1991): 131-138.

63. See, for example, "The Mystical Sparrow of St. John of the Cross," "The House at Rest," and "The Books of St. John of the Cross," in Selected Poetry of Jessica Powers, ed. Regina Siegfried and Robert Morneau (Kansas City, MO: Sheed & Ward, 1989); Kieran Kavanaugh, "Jessica Powers in the Tradition of St. John of the Cross: Carmelite and Poet," Spiritual Life 36 (Fall, 1990): 161-176.

64. Charles Giuliano, "Visionary Video," Art News (May, 1985): 11; see also Thomas Frick, "Boston," Art in America (June, 1985): 145-146; Barbara London, ed., Bill Viola: Installations and Videotapes (New York, NY: Museum of Modern Art, 1987).

65. John Michael Talbot, "The Lover and the Beloved" (Chatsworth, CA: Sparrow Music, 1989). This album includes songs adapted from "The Dark Night," "The Spiritual Canticle," "The Living Flame of Love," "For I know well the spring that flows and runs," and "I went out seeking love." Elsewhere Talbot has recorded a version of the "Pastorcico."

66. See Thomas H. Green, Opening to God: A Guide to Prayer (Notre Dame, IN: Ave Maria Press, 1977); Idem, When the Well Runs Dry: Prayer Beyond the Beginnings (Notre Dame, IN: Ave Maria Press, 1979); Idem, "The First Blind Guide: John of the Cross and Spiritual Direction," Spiritual Life 37 (Summer, 1991): 67-76.

67. See Susan Muto, Approaching the Sacred: The Art of Spiritual Reading (Denville, NJ: Dimension Books, 1973); Idem, "The Counsels of John of the Cross: Wisdom For Today," Spiritual Life 37 (Winter, 1991): 212-224.

68. See Gerald May, Addiction and Grace (San Francisco, CA: Harper & Row, 1988); idem, "Lightness of Soul: From Addiction Toward Love in John of the Cross," Spiritual Life 37 (Fall, 1991): 139-147.

69. Unfortunately, little has been written so far on John and the charismatic movement. One useful anthology, though not directly on Sanjuanist themes, is Paul Hinnebusch, ed., Contemplation and the Charismatic Renewal (Mahwah, NJ: Paulist Press, 1986).

70. See, for example, Dennis Linn and Matthew Linn, Healing Life's Hurts: Healing Me mories Through the Five Stages of Forgiveness (Mahwah, NJ: Paulist Press, 1978); Idem, Healing of Memories: Prayers and Confession Steps to Inner Healing (Mahwah, NJ: Pau list Press, 1974); Matthew Linn, Sheila Fabricant and Dennis Linn, Healing the Eight Sta ges of Life (Mahwah, NJ: Paulist Press, 1988).

71. See, for example, the adaptation of John's metaphor of the solitary bird on the opening page of Carlos Casteneda, Tales of Power (New York, NY: Simon & Schuster, 1974); and chapter 9 of Richard de Mille, Casteneda's Journey (Santa Barbara, CA: Capra Press, 1977), where he notes intriguing parallels and differences between John and Casteneda (including the role of female figures named "Catalina" in both their lives). Basil Penning ton reports that "A few years ago Werner Erhard sponsored a day at Madison Square Garden. The immense center was completely full for the eight-hour program. Erhard spent most of the day reading and commenting on Juan de la Cruz, better known as St. John of the Cross. These thousands of people had paid $65 for the day"; see M. Basil Pennington, "Mastery in Ministry: Centering Prayer," Priest (June, 1988): 7.

73. See Ross Collings, St. John of the Cross (Collegeville, MN: Liturgical Press, 1990), 26-60, for a fine discussion of this point. Collings is a Discalced Carmelite of Australia, but his book has recently been published in the United States, where it now widely availa ble. See also Richard P. Hardy, "John of the Cross: Loving the World in Christ," Spiritual Life 37 (Fall, 1991): 161-172.

74. See Constance FitzGerald, "Impasse and Dark Night," in Living With Apocalypse: Spiritual Resources for Social Compassion, ed. Tilden Edwards (San Francisco, CA: Har per & Row, 1984), 93-116 (reprinted in Joann Wolski Conn, ed., Women's Spirituality: Resources for Christian Development [Mahwah, NJ: Paulist Press, 1986]); Idem, "A Disci pleship of Equals: Voices from the Tradition Teresa of Avila and John of the Cross," in A Discipleship of Equals: Towards a Christian Feminist Spirituality, ed. Francis A. Eigo (Villanova, PA: Villanova University Press, 1988), 63-97.

75. See Georgia Harkness, The Dark Night of the Soul: From Spiritual Depression to Inner Renewal (Nashville, TN: Abingdon Press, 1945). Compare Catherine Marshall, Light in My Darkest Night (Old Tappan, NJ: Fleming H. Revell, 1989), 168ff.

76. See especially the important series of works by William Johnston, including The Still Point: Reflections on Zen and Christian Mysticism (New York, NY: Fordham University Press, 1970); Idem, Silent Music: The Science of Meditation (San Francisco, CA: Harper & Row, 1974); Idem, The Inner Eye of Love: Mysticism and Religion (San Francisco, CA: Harper & Row, 1978): Idem, The Mirror Mind: Spirituality and Transformation (San Francisco, CA: Harper & Row, 1981); Idem, Christian Mysticism Today (San Francisco, CA: Harper & Row, 1984). Johnston is an Irish Jesuit working in Tokyo, but he has lived and taught in the United States and his writings are widely read here. See also Mary Jo Meadow and Kevin Culligan, "Congruent Spiritual Paths: Christian Carmelite and Therava dan Buddhist Vipassana," Journal of Transpersonal Psychology 19 (1987), 181-196.

77. See Michael Buckley, "Atheism and Contemplation," Theological Studies 40 (1979), 680-699.

78. See, for example, Leonard Doohan, The Contemporary Challenge of John of the Cross: An Introduction to His Life and Teaching (Washington, DC: ICS Publications, forth coming); Thomas Dubay, Fire Within: St. Teresa of Avila, St. John of the Cross and the Gospel On Prayer (San Francisco, CA: Ignatius Press, 1989); Susan Muto, St. John of the Cross for Today: The Ascent (Notre Dame, IN: Ave Maria Press, 1991); George Tavard, Poetry and Contemplation in St. John of the Cross (Athens, OH: Ohio University Press, 1988); and John Welch, When Gods Die: An Introduction to John of the Cross (Mahwah, NJ: Paulist Press, 1990).

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