Clarion: Journal of Spirituality and Justice

When We Welcome the Child - Kenneth Tanner

Among earth’s biological species humans are the least instinctually equipped to survive. It takes much more than a decade to give a child a fighting chance.

The nascent humans and human children of our species are the most vulnerable on our planet without the constant unconditional care and regard of parents, communities, and nations. And God chose to become a nascent human! Ponder that.

Yet in a desire for power we “weaponized” these little humans, to win seats, control outcomes, and force what can only be acquired by the heart and welcomed freely: the immeasurable, timeless gift of the child.

The majority of these little ones are future women and the children of the marginalized: persons of color and the poor, who in their poverty and ethnicity bless societies with the very presence of God.

In the parade of memes and sound bites on all sides it’s the child that’s missing and the child that’s exploited for our narcissistic cultural conflicts, as are the children at our southern border, bloodied in the war-torn apartment complexes of Europe and the Middle East, hungry to learn in America’s inner-city schools, the neglected and hopeless of our fentanyl wastelands.

Yes, women are exploited and abused and left to fend for themselves, bearing the greatest burden of human existence without complaint and with grace, and their bodies are sacred, owing of a far deeper reverence than either American extreme seems capable of imagining.

But it’s not just the bodies of women that are at stake; it’s also the bodies of the smallest of our species, the faces of the poorest, which as our wisdom teaches are one body with us, and with us comprising one human body in Jesus Christ.

Reverencing the bodies of humans—women and children—means treasuring them in our laws and in our hearts by advocating for their priority and providing for their natural flourishing.

One cannot enforce this vision of “all for one and one for all” interdependence. It’s costly and depends on the “let it be to me” of every human.

Yet what a gift awaits! When we welcome the refugee child, the abused child, the unwanted child, the unexpected child, and women, we welcome God.

"The Adages of Erasmus" - Philosophy, Formation and Wisdom - Ron Dart

The Adages of Erasmus: Philosophy, Formation, and Wisdom 

I can hardly say what nectar, sweet as honey, I sip from your most delightful Adages, rich source of nectar as they are, what lovely flowers of every mind I gather thence like a honeybee, carrying them off to my hive and building them into a fabric of what I write. To their perusal, I have devoted two hours each day.

—Niccolo Sagundino

As an expression of the Renaissance love of antiquity and as a work of instruction and reference, the Adages is unsurpassed in its sweep… There is a close relationship between the Adages and Erasmus’ other widely known works, from The Praise of Folly to the Colloquies.

—William Barker       

As a synthesis of classical and Renaissance proverb lore the Adages has never really been superseded.

—William Barker

There is a way of doing philosophy that is about parsing various arguments, using inductive, deductive, and logical arguments to reach reasonable conclusions, or studying the different positions of philosophers across the centuries of time. Such an approach to thinking and being has played a prominent role in shaping how the discipline, understanding and significance of philosophy are practiced. But, there is another approach to philosophy that comes as a check, balance, and counter to these rather orthodox tendencies. This approach is more concerned about wisdom and insight, formation and ordering desires, and the use of parables, stories, myths, and varied folk tales to illuminate the journey. It was such an understanding of philosophy that held Erasmus and his ever-growing Adages.

The Adages drew deeply and thoroughly from the Greek and Latin wisdom traditions and the Christian internalization of such an aphoristic and parabolic approach to insight, short stories are portals into the larger cathedral of seeing the journey in a fuller and more discerning way and manner. The Adages went through many an edition and grew larger and more expansive as reflections as the compilation developed.

The initial publication of the Adages left the press in 1500, while Erasmus was still a young man in his early 30s. The turbulence of the emerging reformation was still in the future. The 818 proverbs listed in the 1500 edition were shorter, commentaries on them briefer. But, each of the 818 graphic tales told, each summarizing markings to note on the journey are keepers not to miss. The growing interest in such wisdom tales meant Erasmus was inspired to add to his collection. Erasmus took to Italy in 1508 and, when there, met one of the foremost printers of the time: Aldus Manuzio. Manuzio walked the extra mile to encourage and support Erasmus in his journey with proverbial aphorisms, the “hasten slowly” and symbol of the dolphin and anchor but a pointer to the layered tale of “The Labours of Hercules”.  The 1508 edition of the Adages was much expanded. The 3260 aphorisms now included a growing commentary on them. But, in Erasmus’ sagacious and applied way, he blended the aphorism as a timeless insight to a timely application to the dilemmas and challenges of the early 16th-century ethos. In short, the timeless wisdom and myths of the classical tradition could still speak in a timely way to the obvious problems of Erasmus’ historic and troubling context.    

One of the more perennial adages that held both the classical way of thinking (much concealed in the literal and external, much more revealed in the deeper internal probes) was the myth of “The Sileni of Alcibiades.” I supervised an MA thesis that was completed in 2005 called “The Silenus Metaphor: The Inner Spirit Theology of Erasmus. and the Colloquies”.  The external reality of Silenus tends to be offensive, bordering on the grotesque and lacking appeal, whereas the inner reality of Silenus is ripe with beauty, insight, and wisdom. Those who only see with the physical eye see not—those who have been trained to see with the inner, searching, and spiritual eye see much that the literal and empirical eye sees not. Such is, when understood aright, the purpose of the proverb, adage, and folk tale.

The third and more engaged social and political commentary of the Adages was published in 1515. Margaret Phillips has called this Erasmus’ “Utopian edition”—gone are the wisdom saying that merely float above time and history—the 1515 edition does have a tendency to apply such insights to the pressing social, political, religious, and economic issues of the time. The reformation was heating up in both the Roman Catholic and potential Protestant tribes and Erasmus was alert to such realities—his first revised edition of the New Testament was published in 1516—many were the revisions that questioned the Vulgate and offended the conservative Roman Catholic Sanhedrin.

The Adages continued to grow in size and scope as an eager audience delighted and were charmed by such compact and succinct summaries of insights and longer commentaries on them. Some of the adages grew in length, such as “War is sweet to those who have not tried it,” which became a bestselling booklet. Another work, “Twice cooked cabbage is death,” which refers to something said that is silly that can be initially tolerated but when mindlessly repeated, again and again, tests the patience to the tolerant extreme.

The fourth edition of the Adages was published in 1517-1518, the fifth edition in 1520, the sixth in 1523, the seventh in 1526, the eighth in 1528, the ninth in 1533, and the final edition months before Erasmus’ death in 1536. The final total of adages reached a staggering 4151 by the end of Erasmus’ formal publishing journey. After the death of Erasmus, additions were made to the rather large and imposing collection and many were the shorter and more abridged versions.  There can be no doubt, though, that Erasmus used the adage and proverbial approach to formation and wisdom to highlight how the classical world that he has inherited had much wisdom and insight, and by common grace, saw deeply and meaningfully into the substantive issues of our all too human journey.

The publication of The Adages of Erasmus in 2001 (more than 20 years now since its publication) by the University of Toronto Press is, in many ways, a tome more than worth the owning—like Sagundino, I would agree, the nectar is indeed sweet, lovely flowers visited, honey bees of insight carried to the hive of the mind--a daily lingering and inwardly digesting of them essential for a deeper formation of desires and longings to their true home, hearth, and end. Even though The Adages of Erasmus does not include all the 4151 adages, there is more than enough in this bounty of the book to be a hiking companion until our journey comes to an end.

Ron Dart                             

The Nature of Redemption - Lazar Puhalo

The mystery of redemption is co-suffering love, not divine revenge in the form of a substitutionary sacrifice.

The Orthodox concept of redemption may be briefly epitomized as follows. While “atonement” is not a usual Orthodox Christian term or expression, we may look at its actual meaning. "Atonement" is really "to remove (or overcome) the cause of separation." In other words, man is alienated from God by sin (that is, by his constant "missing of the mark"), and so he is in bondage to death. Since man sins continually because of the power of death, sin alienates man from God, and death perpetuates the alienation (and vice versa). By death, we fall short (again, by "missing the mark" — sin) of our original destiny, which is to live through unity with the Creator.

The following summary of the Orthodox teaching about redemption is drawn from various works by Fr John Romanides.

Christ saves men, who have fallen into the power of the devil, by breaking that power. He became Man for this purpose; He lived and died and rose again that He might break the chains by which men were bound. It is not His death alone, but the entire Incarnation, of which His death was a necessary part, that freed men from their captivity to Satan. By becoming Man, living a sinless life, and rising from the dead (which He could not have done unless He had first died), He introduced a new power into human nature. This power is bestowed on all men who are willing to receive it, through the Holy Spirit. Those who receive it are united with Christ in His Mystical Body, the Church; the corrupted human nature (the bad habits and evil desires, which St Paul calls "the old man" - Rom. 6:6; Eph. 4:22; Col. 3:9) is driven out by degrees until at last it is expelled altogether, and the redeemed person becomes entirely obedient to the will! of God, as our Lord Himself was when on earth. The prisoner is set free from the inside; his mind and body are both changed; he comes to know what freedom is, to desire it, and by the Holy Spirit working within him, to break his chains, turn the key and leave the dungeon. Thus, he is freed from the power of sin. God forgives him, as an act of pure love; but the condition of his forgiveness is that he must sin no more. "While we were yet sinners Christ died for us" (Rom. 5:8-9) and we are made capable of ceasing to be sinners by the power of Christ's Resurrection, which has given us the power to struggle against sinfulness, toward moral perfection. We must not ignore the word “struggle.”

The advantage of this Orthodox teaching is that it is firmly based on the New Testament. "God was in Christ reconciling the world to Himself' (2 Cor. 5:19); the act of reconciliation is effected by God in the Person of His Son, for it is man that needs to be reconciled to God, not God that needs to be reconciled to man... Throughout the New Testament, we find the proclamation that Christ has broken the power of the devil, to which mankind was subject (see Lk.10:17-18; 11:22; 1Cor. 15:25; Ga1. 1:4; Co1. 2:15; 2 Tim. 1:10; Heb.2:14; Jn.10:11; 12:31; 16:11; 1 Jn. 3:8; and frequently in Revelation). Moreover, the Orthodox Christian teaching of the atonement requires no "legal fiction," and attributes no immoral or unrighteous action to God (as the neo-Christian Atonement doctrine does).

Man is not made suddenly good or treated as good when he is not good; he is forgiven not because he deserves to be forgiven, but because God loves him, and he is made fit for union with God by God's own power, with man’s own will co-operating... He is saved from the power of sin by the life of the risen Christ within him, and from the guilt of sin by God's forgiveness, for which his own repentance is a condition. Thus, salvation consists in the union of the faithful with the life of God in the Body of Christ (the Holy Church) where the Evil-One is being progressively and really destroyed in the life of co-suffering love. This union is effected by Baptism (the Grace of regeneration) and fulfilled in the Holy Communion of the Body and Blood of Christ, and in the mutual, cooperative struggle of Orthodox Christians against the power and influence of the Evil-One. This is precisely why the last words of the "Lord's Prayer" are, "deliver us from the Evil-One," and not "deliver us from evil."

Religious Particularity & the Cultural Canopy - Beyond Glib Pluralism - David Goa w/ Brad Jersak

Betty Spackman - A Creature Chronicle

For full details and hours:

www.bettyspackman.com

“This exhibition, which points to the complex connections between the Arts, Sciences, and Faith is an excellent tool to facilitate discussions about the future of creation in the context of posthumanism.”

John Franklin, Executive Director, IMAGO Arts

St. Stephen's University 2022 "Resonance" Address - Dr. RON DART

Dr. RON DART - St. Stephen's University (New Brunswick) "Resonance" Address
to Graduate Studies students (around the world) in the Theology & Culture Program

RON DART - Degree of Doctor of Ministry and Humanities, Honoris Causa. 
Hooding speech by Dr. Joseph McGinn, St. Stephen's University

Ron Dart is a professor at the University of the Fraser Valley, in Abbotsford, BC and a long-time friend of SSU. In the past, Ron visited our campus to deliver lectures and is currently active in recruiting students into our grad studies programs. He also regularly supervises or acts as second reader for our MA theses. 

Ron is an activist, an academic, and a prolific author. After working with political refugees through Amnesty International in the tumultuous 80s, he was recruited by Fraser Valley College (now UFV) for his experience and expertise in political philosophy and religious studies. He has served there since 1990, while also supervising PhD students (including Dr. Jersak).

Ron Dart has also given significant leadership as a volunteer advisor, chairperson, board member, contributor and/or editor in many other venues, including:

• Political Science advisor to the Stephen Leacock Home/Museum
• National Executive of the Thomas Merton Society of Canada
• Middle East Coordinator for Amnesty International
• Co-Editor of Clarion Journal 
• Founder of the Contemplative Order of the Sons of the Holy Cross
• Board member with the Alpine Club of Canada 

Ron has authored forty books that deal with the interface between literature, spirituality, and politics. We look forward to his next visit to St. Stephen’s University and it is my pleasure to confer on him the Degree of Doctor of Ministry and Humanities, Honoris Causa.