Ron Dart (UFV) discusses various nuances of exclusivism, inclusivism, pluralism, and syncretism. For more details, see his new release of "Christianity and Pluralism," originally co-written with J.I. Packer in response to Bishop Michael Ingham's work, "Mansions of the Spirit."
See the book description below this video.
Christianity and Pluralism is a collection of concise yet thoughtful essays by J. I. Packer and Ron Dart, interacting with and responding to the four traditional models used to answer the existence of multiple faiths (exclusive, inclusive, pluralist, and syncretist), but focusing particularly that form of syncretism which claims that all faiths find commonality through their mystical traditions.
Written in response to key events in the history of the Anglican church, Packer and Dart's analysis gives us a perennially relevant model for how the church ought to respond to our own pluralistic culture with integrity and kindness - and how to uphold the distinctiveness of the gospel. Christians directly or indirectly engaging our pluralist world will find their ideas enriched by this short yet powerful book.
"This unapologetic yet irenic defense of creedal Christianity deserves a wide readership and is a reminder of our continued indebtedness to faithful leaders such as Dart and Packer."
- Hans Boersma, Nashotah House, WI
Prof. Ron Dart, Department of Political Science, University of the Fraser Valley
The culture wars (and the issues that so dominate both tribes) that have so divided the left from the right, liberals from the conservatives have meant minimally thoughtful thinkers find it difficult to salute before either tribe. There can be no doubt that Jordan Peterson has offended the leftist progressive liberals and when such an orthodox tribe is challenged, they tend to caricature or demonize those who refuse to salute at their flagpole. Many have been the detractors from within such a clan that have responded to Peterson in such a predictable way. Those who only think in either-or Manichean categories falsely assume, therefore, that Peterson must be an apologist for variations of the Alt-Right, right or some variation of conservatism. Is he, though? Peterson has been more than candid about his concerns about variations of the Alt-Right and conservatism.
Those who take the time to read, in some depth and detail, Peterson’s earliest tome, Maps of Meaning: The Architecture of Belief (1999), cannot but realize that his creative thinking transcends the rather simplistic categories of left and right. The fact some within the right, delighted by Peterson’s criticisms of the liberal left, assume Peterson is a cheerleader for their ideological perspective, are often disappointed when Peterson dares to question them also. There can be no doubt the publication of Peterson’s recently published and best selling book, 12 Rules for Life: An Antidote to Chaos (2017), has had an ample supply of boosters and knockers but those who reduce Peterson’s thinking to such an entry-level book fail to see that it is only a portal into a much more nuanced vision that transcends left-right categories. It is significant that Peterson’s recent dialogue of sorts in Toronto with Zizek raised the legitimate question of “which antidote to chaos?”
The fact that Peterson did his BA in political science, with a focused interest in totalitarian and authoritarian regimes, means he has a certain suspicion of groupthink whether from the left or right—his turn to psychology had much to do with an attempt to answer a simple question: why do people uncritically assimilate into herd thinking and how is it possible for individuals to be both free from such tendencies and meaningfully individuate? But, such individuation can become narcissistic or authentic—what are the criteria for the latter and dangers of the former? It is in the answer to such questions that Peterson probes, again and again, the role of myth, archetypes and the significance of substantive structures of meaning and our all too human journey.
The fact that Peterson, as a scientist of the soul, is willing to question an approach to psychology that is shot through with the ideology of secularism means his more mythic approach to the relationship between the sacred-secular yet once again transcends more reductionistic approaches to the larger life issues. Peterson’s approach to the Bible and other sacred texts tends to offend both the more simplistic literalists and reactionary secularists—needless to say, both tribes turn on him (many with a vengeance, others in a more thoughtful way and manner). But, there can be no doubt Peterson is in the business of deconstructing dated categories and his ample use of such worthies as Nietzsche, Dostoevsky, Kierkegaard and Jung (to mention only a few) serve him well and wisely.
The first task of any thoughtful person is to engage in the process of trying to understand those we differ with, agree yet disagree with or agree with (and why we do so). Sadly so, many either dismiss or embrace Peterson without truly understanding him. It is not very liberal of a liberal not to critique liberalism but many liberals do not do so—interestingly enough, Peterson dares to critique aspects of liberalism from within a certain classical liberal tradition—many liberal critics of Peterson fail to see this obvious reality. I might add, by way of conclusion, that Peterson is more of a portal than substantive thinker—those he points to are more worthy of meditative reads than Peterson, but for those with little or no background in intellectual history (memoricide an illness of sorts) Peterson is a gateway thinker and cultural icon.
There are many sources that can be mined in entering through the Peterson portal—there are his ample scholarly articles on clinical psychology, books published, multiple interviews (some more worth the hearing than others), lectures on myth, fairy tales, Bible and other sacred texts, public debates and dialogues and his varied reflections on political leaders and movements (past and present).
Peterson (whether we agree with him or not) reveals much about the state of our cultural ethos at the present time—our reactions to him tell us much about ourselves and our times, our unexamined prejudices and how we respond when threatened by an intruder to our tribe.
Wayne Northey: I’m pleased to add this page about three books produced fall 2018:
CLICK HERE for the books homepage
They are of my writings on Restorative Justice over the years, including (in Volume One) by a few contributors. They are part of a projected multi-volume series. I then hope to publish another series of my Peace/Peacemaking writings, tentatively titled Justice That Yields Peace.
Justice That Transforms Cdn edition, or Justice That Transforms US edition.
Foreword by Ron Dart
There has been, sadly so, a predictable tendency within the historic Western tradition to read, interpret and apply the Bible within the crime and punishment, justice ethos in a retributive manner—an eye for an eye, tooth for tooth, Shylockian pound of flesh dominating the day, fair Portia banished from the stage. A rather narrow and reductionistic read of the Hebrew canon (Old Testament) has dominated and, in an imperial sort of way, colonized alternate notions of both justice and mercy that can equally be found in the Old Testament, Apocrypha and New Testament. The Jewish prophets and the Sermon on the Mount are two needful portals and correctives to a one-dimensional and reactionary read of the Bible.
There has also been a predictable tendency within the much longer historic Western and Christian tradition to develop, in greater depth and detail, via legal systems and jurisprudence, more finely tuned notions of Retributive Justice. We might ask why this single-vision approach to justice has so come to dominate and what other options might be mined within both the Bible and the Christian Tradition that question and doubt the reigning monarch of Retributive Justice? The answer to such a nagging question can be aptly and amply answered, from a variety of angles, in this superb book by Wayne Northey.
Each of the in-depth and detailed chapters in this must-read beauty of a tome highlight, in not-to-be-missed insights, how and why the ideology of Retributive Justice has dominated, the consequence of such a reality, and why Restorative Justice has not really been tried and found wanting.
Wayne, to his credit, has spent many a decade in the restorative trenches (he was there at the beginning many a decade ago) and he tells a worthy tale about the need to, Phoenix-like, resurrect the Restorative Justice tradition. There has been a tendency to pit the liberal rehabilitative approach against the more conservative retributive approach, but the 3rd way of Restorative Justice has many a possibility worth the fuller probing. The genius of the book is the way Wayne both probes ever deeper and thinks ever wider and fuller about these timely and timeless issues. Again, I might add that Wayne’s thinking and writing emerge from decades of being in the thick of the fray and the diverse articles embody such a reality.
The fact that the Restorative Justice position has often been marginalized, misunderstood or caricatured as a sort of naïve idealism is found wanting in Wayne’s animated and vigorous defense of Restorative Justice. I might add that beyond the importance of Restorative Justice is the broader notion of Transformative Justice that Wayne has often pondered. I have been fortunate, over the decades, to have had Wayne lecture in my classes in Philosophy of Law and other classes on Restorative/Transformative Justice. Students have raised tough questions about both positions and Wayne has answered each question admirably, well, charitably and wisely. This book does much the same but in a more in-depth way and manner.
The fact that Wayne engages Biblical exegetes’ questionable read of the Bible when applied to justice, the way the Western Tradition has erred in significant ways in this area, and how significant approaches by the Evangelical and Reformed Christian tribes have only seen with one eye on this issue are held up for serious scrutiny by Wayne in this packed and challenging bounty of a book. Wayne has lived in the midst of these issues at the Biblical, Christian Tradition and contemporary Evangelical and Reformed levels. He knows the nuances and subtleties but he is also acutely aware of how, time and again, Retributive Justice dominates the day (and the practical implications of it). There is a unique sense in which Wayne (although probably not seeing himself as such) comes as a prophetic voice to the establishment and status quo Sanhedrin and dares to question their misread of the Bible and Christian Tradition. Again a careful read of this well-crafted book will, if read discerningly, reveal much that is often, tragically, ignored in how Christians interpret the Dostoevskian crime and punishment dilemma.
I have gently urged Wayne, over the years, to compile and thread together many of the articles he has written on Restorative Justice (and they are legion). I have no doubt that those who read and inwardly digest the articles chosen by Wayne for this unique collection and book will be generously rewarded by each read and reread. Certainly, the way Wayne immerses the curious reader in the trying issues will refocus the way justice is often defined and understood. I do, therefore, heartily recommend this exceptional book to the reader with an open mind: their understanding of justice may never be the same again.
I might add, by way of conclusion, that George Grant’s English Speaking Justice will walk the interested yet further down the philosophic trail that Wayne (and peers) are well on.
Amor Vincit Omnia
It Takes Raindrops to Fill a Lake: The first fifty years of Abbotsford Community Services (Walter Paetkau, 2019).
CLICK HERE to purchase a copy.
Abbotsford Community Services (ACS) has, in many ways, been both the organizational conscience and a substantive building block in the ever-growing community life of Abbotsford. It is most fitting, therefore, on the 50thanniversary of Abbotsford Community Services ever maturing life, that a history be written of this significant organization and it be written by Walter Paetkau, for many years the public face and backbone of ACS.
It Takes Raindrops to Fill a Lake is divided into five informative and historic sections: 1) The Formative Years, 2) Operations and Facilities, 3) Service Areas, 4) Stepping Back, Looking Forward and 5) Stories Along the Way. The judicious mixing and mingling of history, photographs, personal tales and contributions, shifting and reshaping organizational structures and various contributors to ACS make this hefty volume (nearing 350 pages) more than worth the attentive read. Needless to say, the tome fills in many a detail about the emerging life of Abbotsford, also.
It Takes Raindrops to Fill a Lake is organized in such a way that bite-sized reads can be done or longer browses and rambles across many pages can be the order of the reading day. Sections are short for those who appreciate a quicker sit, read and meditate whereas those who are more keen on information, facts and statistics will go away with their shopping cart filled to the brim. I might also add that the fine balancing of text and written pages with many a picture does add to the attractive quality of the fifty years in the telling.
The title of this compelling history speaks for its obvious reality--many have been the needful raindrops that have filled the lake of Abbotsford Community Services. The quote from the High Tory, Edmund Burke (page 282) sums up, in a succinct way and manner, the underlying vision of ACS: “Society is a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born”. Indeed, Burke and the vision of ACS have much in common. I might also add, echoing Burke, that ACS embodies the “small platoon” that Burke held so high as an important element of the High Tory vision of the historic Anglo-Canadian way. Many a kudo to Walter, Abbotsford Community Services and the role ACS will play in the lives of “those who are to be born”. And, many a salute for the meticulous research and writing done on this book and its contribution to the life and history of Abbotsford.
Ron Dart
Assoc. Professor, Department of Political Science, University of the Fraser Valley
If Lockean liberalism is the conservatism of the English-speaking peoples, what was there in British conservatism that was not present in the bourgeois thought of Hamilton and Madison? If there was nothing, then the acts of the Loyalists are deprived of all moral substance. Many of the American Tories were Anglicans and knew well that in opposing the revolution they were opposing Locke. They appealed to the older political philosophy of Richard Hooker. They were not, as liberal Canadian historians have often described them, a mixture of selfish and unfortunate men who chose the wrong side. If there was nothing valuable in the founders of English-speaking Canada, what makes it valuable for Canadians to continue as a nation today?
George Grant, Lament for a Nation: The Defeat of Canadian NationalismIt was the rise of Puritanism in late Elizabethan England, the advancing tide of Calvinist theology and ethics in the last two decades of the 16thcentury, not the Renaissance of the early and middle decades of the century, that marked the real rupture with the medieval culture.
C.S. Lewis, English Literature in the Sixteenth Century, Excluding Drama
Roger Scruton is one of the most published, articulate and probing conservatives in the last few decades. The telling points he raises cannot be ignored and many of the arrows he shoots hit the bull’s eye well and wisely. There is always a need for thoughtful conservatives to counter variations of trendy liberalism (of various and varied colours, shapes and sizes) and Scruton speaks his speech well on such a stage. The role that Scruton played in the founding and editing of The Salisbury Review (1982-2001) and his two books on conservatism, The Meaning of Conservatism (1980) and How to Be a Conservative (2014) position him well to speak about such a tradition. It was, therefore, with much delight and anticipation that I received Scruton’s most recent compact missive, Conservatism: An Introduction to the Great Tradition (2018), to review—needless to say, there is much to ponder in such a fast-moving overview of conservatism.
Conservatism: An Introduction to the Great Tradition is certainly not Scruton’s first attempt to summarize, in a compact and thoughtful manner, the history, principles and content of the stages and seasons of the conservative vision of the good life. In fact, each of Scruton’s multiple publications, in either an implicit or explicit manner, delve into the conservative way (and what we have lost by ignoring, caricaturing or distorting such a time worthy heritage). The all too sad litany of forgetfulness of the past as a result of a progressive notion of human history has clear cut the forest of centuries of wisdom and time tried insight—such a reality is, rightly so, called memoricide. We legitimately lament the clear cutting of our forests but a much deeper lament should accompany the clear cutting of the past (and the implications of such a short-sighted approach to culture and civilization). But, let us turn to Conservatism to get a fix and feel for what Scruton thinks we need to conserve and who are the saints and worthies of such an ethos and heritage.
CLICK HERE to Download full Ron Dart review of Roger Scruton
Review of Michael Massing, Fatal Discord: Erasmus, Luther, and the Fight for the Western Mind
(HarperCollins Publishers, 2018).
It is a rare day and harvest moon indeed when a packed tome is published that probes to the beginnings of the modern ethos from within the 16thcentury reformation. There can be no doubt that Erasmus and Luther (theology, ecclesiology and exegesis aside) embody and reflect two different ways of seeing and being, interpreting and applying the Christian faith and tradition. These two approaches, once secularized, are very much with us in the culture wars that so fragment and divide many at so many levels these days. But, let us turn to the key in the ignition beginnings, then ponder their historic unfolding.
There could be no doubt that the Late Medieval Roman Catholic Church was in a state of disarray and desperately needed to be reformed—Erasmus and Luther (as were many others) agreed about this basic reality. There was, in short, concord, initially, between Erasmus and Luther on the obvious reality that things were out of joint. Fatal Discord makes it abundantly clear, in the beginnings, the best, brightest and most committed were aware of this not to be denied fact and were more than prepared to act on it.
Fatal Discord is divided into five meticulously researched Parts, and each Part is further parsed into smaller sections: 1) Early Struggles, 2) Discoveries, 3) Rumblings, 4) Agitation and 5) Rupture. It is the early concord turned discord (and the implications of it) between Erasmus and Luther that holds Massing throughout this finely researched bounty of a book. Erasmus incarnated the best of the European humanist renaissance tradition, whereas Luther (and Calvin following him) were heralds of the reformation and evangelical way—such are the distinctions Massing makes in his dissecting of the two men and the traditions that were birthed by them.
The phase, as mentioned above, of early struggles and even discoveries brought Erasmus and Luther momentarily together, Luther being younger and a fan of Erasmus’s criticisms of the church and his revised and annotated version of theNew Testament (excluding Revelation). Those who falsely assume that the Roman Catholic tradition was about Tradition and Luther brought to the fore the centrality of the Bible are, of course, quite mistaken. It was Erasmus, the loyal yet critical Roman Catholic, who front staged the Bible as a means to critique the aberrant Church and Luther followed him. The issue, and this must be highlighted many times, between Erasmus and Luther was not about the authority of the Bible—it was, essentially, about the interpretation and application of both the Bible and the Church Fathers—it was also about a view of the imperfect church. It was these issues that brought about the rumblings, agitations and rupture between Erasmus and Luther, and, equally significant, the rupture within western civilization and the western mind.
The underlying issue between Erasmus and Luther (content aside) was whether we could and should have various forms of absolute certainty on interpreting Biblical texts or whether there was legitimate place and space for dialogue and ambiguity of interpretations. And, equally important, given the Biblical commitment to the unity of the church in Christ, was it legitimate to fragment the church and initiate schism in the name of creating the purified and more perfect corpus Christi? Erasmus was very much the irenical dove who was committed to reading the Bible and Church Fathers (East and West) in a way that honoured and respected their Yes and No (Sic et Non) approaches and differences within the church that could be imperfectly reformed from within, whereas Luther had an overweening need for certainty and purity and he was more than willing to split and divide the church given such premises and commitments. Most religious and secular protestants today are children of Luther—ever critical but loyal to little other than being critical—fragment, fragment and fragment—such is the anarchist way.
There can be no doubt that Massing favours and sides with Erasmus rather than Luther in this beauty of a historic tour de force read of the 1stgeneration of the Reformation. But, equally important for Massing (and those interested in intellectual and cultural history) is the way this fatal discord has shaped and moulded a more dogmatic western minds—in Voegelin’s sense, the modern “gnostic mind” (a mind ever in need of certainty, a mind and imagination that has difficulty with mystery, paradox, ambiguity and legitimate space for dialogue and differences).
Sadly so, the culture wars that so dominate the public square these days (both on the left and right) and often undermine basic civility are late day children of Luther. Those with Erasmian tendencies are often silenced or sidelined. Massing takes the position that it is the victory of Luther in the Reformation that has not only divided a more layered and complex western mind but, by extension, set the stage for the late modern and postmodern culture wars. This means that the underlying hope of Massing is that there will be a return of those whose heart, mind and imagination is more Erasmian. This does not mean that there are not moments and times in history when Luther should not be heard, but when Luther and Erasmus becomes enemies, such a fatal discord, tragically so, negates the more subtle and nuanced western mind—such a discord and the consequences of it are very much with us these days in all the agitations and ruptures that dominate much public discourse.
Fatal Discourse does offer a corrective and antidote to the divided religious, cultural and political minds on stage these days—we need more Erasmus at this Easter season and much dying to agendas and ideologies will be needed for a resurrection in which Erasmus and Luther can heal the breach in the western mind. I strongly recommend Fatal Discord as a must read for anyone interested in overcoming the tragic way of being and seeing (then and now) in the western mind. It is not, of course, an issue of Erasmus or Luther—it’s much more a fight for both Luther and Erasmus rather than them turning (in the past, present and future) ever on one another—such is the much more substantive irenical battle for concord within the western mind. We have, the last 500 years, seen the where the path taken of discord leads---perhaps, we can know reknit the western mind in a way that celebrates substantive (certainly not) silly or superficial concord.
amor vincit omnia
Ron Dart
Review of Susan McCaslin & J.S. Porter, Superabundantly Alive: Thomas Merton’s Dance With The Feminine (Wood Lake Publishing, 2018).
"He footed it well—she answered the music handsomely"
John Bunyan
The publication in 2009 of Christopher Pramuk’s Sophia: The Hidden Christ of Thomas Merton footed well the turn to a more in-depth read of Merton and the historic Christian Sophianic tradition and ethos. The recent publication of Superabundantly Alive: Thomas Merton’s Dance with the Feminine (2018)answers the music of Pramuk’s wise insights handsomely. The American (Pramuk) and Canadian (McCaslin/Porter) Merton family have come together to offer yet a fuller read of Merton’s engagement with both the feminine and Divine Feminine.
The dance of sorts between Susan McCaslin and J.S. Porter in Superabundantly Alive is well worth the watching as each, at times, do their own dance steps, footing it well, then they come together to answer the musical theme of Merton and the feminine handsomely.
Susan’s six essays cover a wide range of approaches to Merton and the feminine (some published previously and others new to this book): 1) A Dream of Thomas Merton, 2) Embodying Sophia, 3) A Grotto of Sophia Ikons, 4) Love and Solitude: A Cache of Love Letters for Tom and Margie, 5) Pivoting Toward Peace: The Transformative Poetry of Thomas Merton and Denise Levertov and 6) Sophia Awakening Merton, the Trees and Me. The titles of each essay highlight the breadth and depth that Susan is both traversing and probing in her reflections on her journey with Merton and the Sophianic tradition. J.S. Porter has only one essay in the collection but it is much longer than most of Susan’s articles. “The Unbroken Alphabet of Thomas Merton” is 66 pages in length and is worth many a meditative read, the metaphor of alphabet a most compelling way to understand the invitational welcome of Merton to a fuller life. The single article that Susan and John wrote together, “The Divine and Embodied Feminine: A Dialogue,” enhances and offers the reader a mature way of dancing out the intricate and nuanced steps of Merton and the feminine.
I found myself agreeing with Lynn Szabo in her “Introduction” that “the axis of this volume” is the timely and in some ways timeless essay by Susan/John, “The Divine and Embodied Feminine”. The affinities and meshing between eternity and time, Divine and history, incarnation of spirit and mind into matter and flesh walks the attentive reader into many a sacred place and site—such are the Celtic “thin places”
If Pramuk’s Sophia was a research-laden and scholarly approach to Merton and the wisdom tradition, Susan and John bring together a thoughtful, poetic, creative and more personal engagement with Merton and Sophia. Many are the dance steps done between Susan and John in their literary dance and their round dance of sorts with Merton. Each article moves ever closer to the centre of the issue, then a stepping back again as the music and dance ever continue, each handsomely answering the other and Merton well and wisely.
The many endorsements of the book that greet the reader make it abundantly clear that this is a delight of a read not to miss. The “Foreword” by Lynn Szabo is a fine portal into both the larger issue of the feminine and her obvious respect for the creative dance steps of Susan and John as they engage Merton and the feminine. The “Afterword” by Jonathan Montaldo makes for a thoughtful bookend to the endorsements and “Foreword”. The Bibliography is an enticing pointer to a variety of significant and substantive books on the topic (both explicitly by/about Merton and a host of other writers) that massage the issue in a further and reflective manner.
I found myself somewhat unsure about the title of the book (a sense of superheroes nagging my hesitations), but I was relieved and informed by both Robert Lax and Jonathan Montaldo’s comments. Lynn mentioned in her “Introduction” that in Lax’s article on Merton, “Harpo’s Progress: Notes Toward an Understanding of Merton’s Ways”, Lax called Merton “superabundantly alive”. Jonathan approached the site from another pathway, quoting from Merton in Seeds of Contemplation, in which Merton suggests contemplatives are “fully alive and awake”. Then, there is, of course, Irenaeus’ oft-quoted “the glory of God is a human being fully alive”. I rest my case—the title was perfectly chosen—Merton, McCaslin and Porter surely understand the role of the poet, essayist, contemplative, and dare I say, dancer, who handsomely answers those who, wisely, foot it well—they are, indeed, abundantly alive.
The fact that Susan and John have literary bents and see through poetic lens (as did Merton) means that they have a unique and uncanny way of approaching Merton’s dance with the feminine. There are various ways and means of living into and thinking from Merton and John and Susan, in Superabundantly Alive, have footed such an approach in a most evocative manner—it is our task and calling as readers, to answer the music of their genre most handsomely. This is surely a must-read collection of essays for those who are keen to trek yet further down the meandering trail of Merton and join him on his eternal dance with the feminine.
Ron Dart
The Glorious Mountains of Vancouver’s North Shore: A Peakbagger’s Guide
by David Crerar, Harry Crerar, and Bill Maurer
Victoria: Rocky Mountain Books, 2018
$40.00 / 9781771602419
Reviewed by Ron Dart
We have been in desperate need on the West Coast for a definitive and comprehensive guide to many of the peaks on the North Shore.
There have been thinner books that point to trails worth the taking and a few summits worth the bagging, but none can match for breadth and depth the recently published The Glorious Mountains of Vancouver’s North Shore. I have been fortunate in the last forty years to have rambled and sat on many of the summits on the North Shore peaks, so I was more than charmed and delighted to walk the pages of this page-turner of a tome (indeed, the new go-to book on peaks on the North Shore).
The Glorious Mountains is organized well and wisely – seven areas are described in necessary detail for the curious and eager: 1) Howe Sound Islands (nine peaks), 2) Britannia Range (twenty-three peaks), 3) Grouse Mountain Area (nine peaks), 4) Hanes Valley Peaks (three peaks), 5) Lynn Peaks (five peaks), 6) Cathedral peaks (four peaks) and 7) Fannin Range (fourteen peaks). Each of the unique sections covered in this attractive tome has their own colour designation which makes for a quick and hasty turn to the pages needed for the best and most up to date information on a trip planned. The book is replete with superb colour photographs and ample topographic maps to make any trek as simple and as attractive as possible. The lengthy and informative “Introduction” is worthy of many a reread for those keen on taking to the mountains in a regular and safe manner. Many are the needful points covered to inwardly digest before taking to the inevitable challenges that mountain trekking brings to one and all. Some of the nostalgic photos and history do a superb job of putting West Coast mountaineering in a thoughtful and engaged historic context. The nod to the North Shore Rescue and Lions Bay Search and Rescue as an entrée to The Glorious Mountains was fit and apt as was the detailed and in-depth “Endnotes” and “Index”
It is virtually impossible, given the directions in this book to trailheads and routes up mountainsides, to miss the means to bag the diverse peaks (some, obviously, more challenging than others). The fact that various routes are aptly articulated up diverse pathways to summits means many a pleasurable trip can be taken up the same mountain many times. The equally important fact that round trip distances and elevation gain are front-staged means that those planning such trips, weather being fine and fair, can plan trips with some predictability (weather being more moody, time more elastic). I might add that the text is matched by well-placed photographs that highlight both paths taken to summits worth the sitting on and views worth the seeing from such peaks. The contour maps of sorts that introduce each section offer the attentive reader an aerial overview of sorts of the broader terrain from within which their hike will be taken. But, there is more than mountain terrain exhibited in the multiplicity of photographs—flowers, flora and fauna, trees, forests and waterways, alpine tarns and lakes are in abundance.
The Glorious Mountains of Vancouver’s North Shore is the must-buy sacred text for those keen to cut their mountaineering teeth on the North Shore Mountains -- a sort of rite of passage into the more demanding climbs. I was also impressed by the way the authors gave a rightful nod to the mountaineering elders who came before them: Glenn Woodsworth and Dick Culbert. A couple of lines will say it all: “We also here acknowledge that the legendary Dick Culbert (1940 Winnipeg -2017 Gibsons) died just before publication of this book. All devotees of British Columbia mountains are in his debt.” I might add that Glenn Woodsworth, Karl Ricker and Arnold Shives are, in many ways, living elders of such a mountaineering tribe, but many are the mountain pioneers on the West Coast such as Don/Phyllis Munday that need hats tipped their heroic ways, also.
The publication in 1965 of Dick’s classic, A Climber’s Guide to the Coastal Ranges of Ranges of British Columbia pioneered and birthed guides to peak bagging in British Columbia, and The Glorious Mountains of Vancouver’s North Shore is very much a child of such a line and lineage -- but such a mature child describes treks that Dick Culvert never did describe in such intricate and poignant detail. There is both beauty and bounty in this mountaineering classic of Vancouver’s North Shore mountains, and I’m sure the solid research done will stand the test of time and provide much guidance for those keen to bag many a peak.
Ron Dart
Hesse’s two works of these crucial years—Journey to the East composed in 1930 andThe Glass Bead Game, written between 1931 and 1942—were deeply political books in a sense quite different from the previous novels. --Ralph Freedman, Hermann Hesse: Pilgrim of Crises: A Biography p. 339
There has been, gratefully so, a Phoenix-like resurrection in the last decade in the life and writings of Hermann Hesse. Hesse was, in many ways, a rite of passage must-read author in the counter-culture of the late 1950s-1960s-1970s. Sadly so, he was, mostly, misread by those who misunderstood his layered inward and outer journey as a writer steeped in the best of the European literary and cultural, religious and political ethos and tradition. As the counter-culture of the mid-20thcentury moved on, Hesse seemed to disappear with it, his fate and future too linked with such a period of history. But, a more mature, subtle and sophisticated read of Hesse is afoot these days, and as such a return to Hesse occurs, much gold is to be mined in Hesse’s perennial insights and wisdom.
I have been fortunate to spend time at Hesse’s home in Montagnola in southern Switzerland and have lingered long with his writings and sensitive and often troubled life journey. I posted an initial reflection on one of Hesse’s shorter novels, The Journey to the East, and this will be a companion to that article. The title of the book, in some ways, misrepresents the content of the book. Many who merely read the title falsely assume that the book is about a journey to the East in a spiritual way as a counterpoint to the decadent and unspiritual west. There is an unfortunate and somewhat superficial approach by many on a conscious contemplative journey to idealize and romanticize various types of Oriental religions and spirituality and caricature Western culture as secular, too beholden to science and religiously agnostic, atheistic or superficially religious (lacking a contemplative and meditative depth). This means that a journey to the east must be taken to recover or refind what is longed for at the centre and fount of the soul and spirit. But, Hesse, was much too bright and wise to slip into such a simplistic dualism and either-or approach to the religious crises of our age and ethos.
How might we read The Journey to the East in its context and for our troubled times? There are five points I want to briefly mention as pointers into understanding this superb classic of a book.
First,The Journey to the East was written and published in the early 1930s and, as such, nationalism was very much on the rise in Germany (Hesse had strong German connections but he consciously chose to live in neutral Switzerland). The rising nationalism in Germany in the late 1920s-1930s held the attention and hearts of many Germans. The notion of a people regaining and recovering their damaged reputation in the midst of both economic depression and the failure of capitalism and communism motivated many. It is in this context that significant leadership in the church (certainly not the best or all) linked the fate of the church with National Socialism—the state and religion had a symbiotic relationship. It is essential to note, though, many were the German Christians that opposed such a dysfunctional relationship of sorts. Hesse was acutely aware of such a reality and, in many ways, The Journey to the East, is a political rebuttal to such a notion, Hesse’s vision of “The League” upping the spiritual and political ideal to a higher and more demanding unity than nationhood or race, the “Great War” ever the backdrop to this novel.
Second, how did Hesse deal with the two types of communities that confronted him at the time? If the German race and nation was an option that held many and became an absolute centre of commitment, were there higher ideals that transcended such a questionable vision?
The League of spiritual searchers, as I mentioned above, brought together men and women (past and present) who acted as countervailing thinkers and activists, beacons of inspiring light and life that would not be taken captive by the blood and race ethos of the time. Most of those on such a quest in the League had a symbiotic relationship of sorts with those in the past who lived well and wisely—they were, in many ways, icons and mentors to the searchers, teachers who stood in opposition to Hitler and tribe. Most of the names and times Hesse mentions in The Journey to the East are unknown and foreign to most readers, but this speaks much about the literary and cultural illiteracy of our age and ethos, memoricide a dominant disease we live with. But, for Hesse (and others), such names and times offered an alternate vision to live by, a counter-culture to heed and live into. Who did Hesse point to as a model contra the wille zur macht of the 1930s?
Third, the narrator of the novel begins his journey and continues such a quest in a utopian community of sorts, the League consciously committed to living a deeper and more meaningful faith journey, heeding and hearing the best and wisest from history and diverse faith traditions, the “Great War” as mentioned above the ominous canvass on which this beauty of a text was painted. But, in time, the League fragments and dissipates. The main protagonist in the tale reflects back on such a significant phase in his journey and wonders why and how such a thing occurred, the best of intentions deteriorating into failed hopes and dreams, despair his growing companion. It seems, as the novel unfolds, the age of innocence now past, the age of experience pointing in two directions: cynicism and despair or the quest for deeper insight and wisdom the guiding light. It is significant to note that for Hesse the East is, in a deeper sense, the “Home of Light” and “towards home”. This is the challenge of the narrator--which internal and external voices will he listen to and why? Is there a commonwealth of spirituality and the virtues that transcend time, place, space, race and nation? Such a question is very much with us these days as peoples and borders are being drawn to keep foreigners out.
Fourth, the north star of sorts in the novel is Leo. The League was held together, for the most part, when Leo, the seemingly innocuous servant, was present. Most in the League ignored Leo even though they appreciated his quiet, consistent and servant-like commitment to those on the quest. The animals saw Leo for who he truly was but the irony of the tale was those who seemed to be the most conscious in their quest did not see the deeper meaning of their quest, Leo, servant-like, in their midst. Hesse had written, earlier in his life, a short biography of St. Francis and Francis figures prominently, in his first successful novel, Peter Camenzind. Hesse, being the poet and myth embodier that he was, tapped into the significance of Leo both as Francis’ dearest friend and supporter and the myth of Leo the Lion (passions and strength transformed into generous service and kindness). When Leo slipped away from the League, the deeper meaning of the League vanished and the spiritual questers lost their ability to both remain together and find their way. Obviously, in such insights, Hesse is speaking much about the deeper meaning of spirituality, politics and identity. The narrator of the novel discovers, as his journey matures that, in fact, Leo is the head of the League and, as such, clarifies the more significant meaning of the East (light, home, rising of the sun and day).
Fifth, if Hesse in The Journey to the East was questioning and undermining the political ethos of the time with a vastly different understanding of community and leadership (spiritual insights of the best of history and religious traditions an antidote to nationalism, blood and race-----such is very much with us again today), Hesse was also engaging, at a deeper level, probably, a thinker he had grappled with most of his life: Nietzsche. It is virtually impossible to read Hesse’s novels without Nietzsche appearing on front stage again and again. Leo, of course, can be the powerful lion whose will shapes and makes the world, who dominates and faces into the tragic and, again and again, wills an overcoming of sorts. It is significant to note that the lion is at the beginning of Thus Spoke Zarathustra in “On the Three Metamorphoses”. Hesse’s Leo as model and mentor of the new being is an alternate to Nietzsche’s Zarathustra. Hesse was, of course, not only dealing with the obvious political turmoil of the 1930s but he also saw beyond such a period of time the issue of ‘identity” and “human nature” in the West would become a contested issue----Leo or Zarathustra? Which and why? It is somewhat interesting that Nietzsche has held court for many a decade but Hesse has been ignored and yet Hesse is, probably, when understood aright, one of the best and finest dialogue partners of Nietzsche. Those who are seriously interested in a thoughtful engagement with Nietzsche do need to immerse themselves in Hesse’s life long dialogue and dance with Nietzsche.
The Journey to the East is, therefore, a counter political novel to both the overt nationalism of the 1930s in Germany and Europe (offering a higher ethic) in which identity is defined by political power (and who has it) and an emerging notion of personal power in which identity, Nietzsche style, is about making and willing into reality, in a creative and constructive manner, against much cultural opposition and odds, the self-creating new being. Hesse offered, in his many novels, from Peter Camenzindto Siddhartha to The Journey to the East and culminating in The Glass Bead Game the notion of the self as a kindly and thoughtful servant of civilization and culture as an antidote to both the political power mongering of the 1930s and the questionable Nietzschean notion of willing into being an ever making self. Hesse’s novel, Narcissus and Goldmund, in many ways, highlights how the faithful Narcissus (Hesse’s deeper probes into the meaning of the word) was the real builder and preserver of all this is good and beautiful in a cultural way that only the creative Goldmund understands at the end of his all too human journey---much the same theme is played out in a rawer and more graphic manner in Demian and Steppenwolf.
The Journey to the East does need to be set both within the context of Hesse’s larger literary vision and the historic times in which he lived—often neither is done, hence the book is misread. And, to conclude, there is a significant if indirect political dimension at the core and centre of The Journey to the East that is often missed also. Hopefully, this missive might correct some obvious omissions and oversights in a reading of this timely (than and new) beauty of a book.
Ron Dart
Craig Allert, Patristic Exegesis and Literal Interpretation. IVP Academic, 2018.
There has been, gratefully so, in the last few decades, a questioning of the reformed, evangelical and charismatic approach to how the Bible should be read, interpreted and applied. This larger question transcends the protestant tendencies and ethos, but it is a bugaboo of sorts for those whose approach to the Bible tends to be excessively focused on a more literal, grammatical, historic and linguistic approach to the text (with usually some moral and devotional application to rescue the book from an excessive scholarly attitude or simply museum culture). The turn to a more catholic exegetical (catholic in the Patristic sense) approach to Scripture has been growing in momentum and commitment the last few years, and such an approach is being applied to various and varied content issues within the Bible.
The sheer bounty of Allert’s recent book, Early Christian Readings of Genesis One, is the way he applies Patristic reads of early chapters of Genesis to the creation accounts. Needless to say, this is a heated topic (often more heat than light) for those who tend to read the creation accounts in both a literal and young earth way and manner. Such an approach needlessly collides with many reads of science and alternate ways of reading Genesis that are classical, hence cannot be easily dismissed as liberal. The careful and historic turn by Allert to the layered exegetical means by which the Fathers of the Church read the early chapters of Genesis illuminates for the curious and honest faith seeker that there is more to the Bible than has often revealed by a more reductionistic and one dimensional approach by many within the evangelical and evangelical-reformed tribes.
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Walter J. Burghardt, Long Have I Loved You: A Theologian Reflects on His Church (Orbis Books, 2000).
There is, gratefully so, a movement afoot these days to return to the classical and Patristic form of contemplative theology (important to note the fact Hans Boersma won the theology book of the year award from Christianity Today, Boersma’s most recent books dealing with Patristic theology). There is, also, a counterforce towards a confessional and exegetical reformed and neo-Calvinist agenda (the recent publication by Iain Provan, The Reformation and the Right Reading of Scripture, speaks its own telling message, Provan turning on Boersma). The danger, of course, when such cultural cross-currents occur is that one side of the tension is idealized and the other either demonized, caricatured or subordinated. There are books worth the reading many times on such topics, and a favourite of mine is Walter Burghardt’s Long Have I Loved You: A Theologian Reflects on His Church (obviously a riff off Augustine’s “Late Have I Loved You”).
There were few in the 20thcentury that had Burghardt’s depth and range in Patristic theology (he studied with the best of the scholars in the area), but he never unduly idealized, romanticized or froze such a period in history as the golden age in which the purest and finest phase of theology was done (the rest of history but a commentary on such a high season of theology). The 14 chapters in Long Have I Loved You discuss, in much depth and detail, both the appeal and limitations of the Patristic vision and ethos and the need for a mature theology to be in conversation with each phase and season of the epic faith journey as thought and imagination seeks to know God and the relationship of God to humanity and nature. Burghardt knows of what he speaks given the fact he was front and centre in the revival and renewal of the Patristic vision of contemplative theology and his many publications as listed in the lengthy “Appendix” testify to such a fact.
Burghardt often lamented that many forms, types and intellectual interpretations of Christianity are not much more than “homiletic pap and bromides”. The turn to responsible thinking was at the core and centre of Burghardt’s many years of teaching and multiple publications, Long Have I Loved You a literary and theological overview, with decided pastoral implications, for contemporary Christians. Certainly, in this era of ours in which a certain approach to the Patristics is either idealized or denigrated (the past being the best and most mature from which a decline has set in or a more progressive notion of history in which the past is seen as a more immature) Berghardt can offer a more dialogical and interactive approach in doing theology as theology has been done through the centuries of Christian thought and life.
I am often asked if I was marooned on an island for a few years, what books I would want by my side. Long Have I Loved You is certainly on the upper shelf for me--a read of this full-bodied tome will certainly reveal a way of doing theology that is dynamic and critical, contemplative and pastoral, fully committed to the historic life of the church (midst many reasons not to be). Indeed, it takes a mature mind and soul to stay the course and do so in a loyal and critical manner, always being guided by love.
May you all have a meaningful Advent-Christmas-Epiphany season.
Amor Vincit Omnia
Ron Dart
Carla D. Sunberg, The Cappadocian Mothers: Deification Exemplified in the Writings of Basil, Gregory and Gregory (Pickwick Publications, 2017).
Every student of Christian theology, even if only a dilettante, has heard of the Cappadocian Fathers. But who were the Cappadocian Mothers? Thomas Noble
There has been a desperate need, for many a longing decade, to bring to the fore the immense contributions of the mothers and sisters of the classical Cappadocian theologians (certainly some of the most sophisticated and nuanced in the history of Christian contemplative theology). The sheer beauty and bounty of The Cappadocian Mothers is the way Carla Sunberg has woven together, in the finest of a tapestry, the insights and layered ways of thinking and living the faith journey and impact on their immediate and extended families (each who articulated a mature theology). The way Sunberg, rightly and legitimately so, connects the needful dots between theology and deification makes this primer of a book a must purchase and worthy of multiple meditative reads.
The Cappadocian Mothers has 9 compact chapters and the “Foreward” by T.A. Noble makes for a lovely pointer into the content of the book. Each of the chapters have much solid information packed into their few yet inviting chapters: 1) Introduction, 2) The Christianization of Deification, 3) Christocentric Development, 4) The Development of Monasticism and the Role of Virginity in the Cappadocian Understanding of Theosis, 5) The Fallen Virgin, 6) Married Women as the New Eve: Nonna and Gorgonia, 7) Macrina, The Perfect Virgin Bride, 8) Practical Implications for Life and Ministry: Macrina the Elder, Emmelia, and Theosebia and 10) The Mothers Exemplify Deification.
Each of these incisive and finely tuned chapters walks the inquisitive reader into the wisdom and contemplative way of the past (and its deification ending) and the role significant women (Nonna, Gorgonia, Macrina the Elder and Younger, Emmelia, and Theosebia) played in shaping, deepening and enriching the theological visions and conclusion of their siblings and children. There is, of course, something perennial about the Cappadocian Mothers-Fathers and the unique way they lived and thought through their faith pilgrimages. Needless to say, as substantive questions are being raised about the limitations of modern and postmodern approaches to our all too human journey, the fullness of the classical way is being brought to the fore once again. The post-reformation tendency has been either to caricature the classical past or ignore it--such approaches now seem thin and vapid, not worthy of serious consideration. This means there is a turn to the classical tradition of Christianity, and, in such a turn, we cannot miss the nuanced approach of the mothers and sisters of the Cappadocian contemplative theologians. In short, and sum, The Cappadocian Mothers reveals much that has been concealed by inadequate and superficial reads of Western and Christian history--do read and inwardly digest this bounty and beauty of a key in the ignition classic in the making of sorts--a fullness of the faith will definitely be birthed in the process.
Ron Dart
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