Review of Ron Dart’s The Beatitudes: when Mountain Meets Valley,
published by Freshwind Press, Abbotsford, B.C., 2005; 91 pages, and $14.99 Review
by Barry K. Morris
Ron Dart has written a concisely compelling reflection on the classic
beatitudes. This book is very readable, and even a quick browse yields
gleanings that lure a more attentive return read, soon after.
The sub-title focuses the interpretation of Mathew’s Gospel’s material. To
excerpt one: "Each of the Beatitudes begins and ends with a peak and positive
insight, but there is a valley to be hiked between…" and again: "… each
Beatitude begins and ends with a peak promise, but between each peak is a dark
and difficult valley through which we must pass"(34,40). Dart shares scholarly
sources, hints at lots more ( than what he actually cites), and writes
confessionally as well as polemically. The preface, introduction and two
appendices — "The Christian Prophetic Tradition" and "The Neo-Gnostic
Tradition: Three Acts in an Unfolding Drama" — are worth the price of the book
alone! There are creative polemics going on, herein, in the service of a useable
past.
Dart moves the reader to ponder the spiritual journey, with the Beatitudes as
the criteria to evaluate — since the Beatitudes "… are a solid, sensible, and
sane criterion for evaluating where we are on the path to Divine Life and where
we have settled for a lesser and more limited understanding of it"(35).
Lest the reader pass this book over, assuming enough has surely been already
written on this part of Jesus’ Sermon on the Mount — though Dietrich
Bonhoeffer’s The Cost of Disciipleship is oddly omitted in Dart’s text
and concluding Bibliography, with its classic confession, "the fellowship of the
Beatitudes is the fellowship of the Crucified/From the Cross comes the call
‘blessed, blessed’" — I share Dart’s own paraphrasing of the actual Beatitudes
which creatively introduce key chapter themes.
Thus, chapter six’s "Ego Dies, Self is Born", is tied to Mt. 3:3’s paraphrase
of: "The Divine Life is for those who die to the demands of the ego. Such people
will inhabit the Kingdom of Heaven" (37). The "Suffering and Hope" title to
chapter seven, is harnessed to a Mt.5:4 paraphrase of: "The Divine Life is for
those who have lived through tragedy and suffering. Such people will be
comforted at a deep level" (43). Chapter eight’s "Passion and the Quest for the
Good" relates to a Mt.5:5 paraphrase of: "The Divine Life is for those who bring
their passions under control for goodness. It is such people that will inherit
the earth" (47). Chapter nine’s "Hunger and Justice" finds undergirding in this
rendering of Mt. 5:6: "The Divine Life is for those who hunger and thirst
for justice. Such people will be fed to the full" (51). Chapter ten’s "Mercy
and Justice" caption grounds iitself in this Mt. 5:7 indicative: "The Divine
Life is offered to those who are gracious and merciful. Such people will be
treated in a merciful and gracious manner" (57). Chapter eleven’s "Catharsis and
a Clean Home" is introduced with Mt. 5:8’s "The Divine Life is offered to those
whose home is clean on the Inside. Such people will know the very presence of
God and see His Face" (59). Chapter twelve’s "Peacemaking and Justice" is
harnessed to this interpretation of Mt. 5:9: "The Divine Life is offered to
those who are Makers and Creators of Peace. Such people will be called the
children of God"(63). Chapter thirteen’s "The Prophetic Vision" is followed with
this way of intuiting Mt. 5:10: to wit, "The Divine Life is known by those who
are persecuted for seeking Justice. Such people will know what it means to live
in the Kingdom of Heaven" (67). Finally, chapter fourteen’s "The Beatitudes and
Prophetic Spirituality" ties itself to this grasping of Mt. 5:11-12: "The Divine
Life is known by those who are mistreated and misunderstood in their passion for
justice. They will inherit the Kingdom of Heaven. The prophets were treated this
way in the past"(69).
I revisited, enticingly, the original renderings of Matthew’s Beatitudes, and
commenteries, as a direct outcome of Dart’s pithy, poignant profferings. I am
helped by Dart’s un-packings of key concepts, using Greek or Latin word origins.
[ eg., Makairos for "blessed" — "the inner poise and vision of the
gods" (33); or, diakaios for "justice" — "the political, economic and
social good" of the Classical world" (52) ]. Above all, I warmly relate to
Dart’s steadfast references to creative and fierce tensions in the spiritual and
social-political-economic life (espec. chapter nine). How it is, that as
Eberhard Bethge, Bonhoeffer’s par excellent biographer, has so well witnessed:
prayer and justice, mercy and justice, are always inter-related and mutually
correcting ( eg. Bethge’s Prayer and Righteous Action or Friendship
and Resistance — where prayer cannot be an albi for justice ).
As a Thomas Merton, George Grant and Biblical scholar — among other
disciplines — Dart compacts much in this commendable volume. I yearn for more.
Especially on how would be partakers of Jesus the Christ’s discipling may (
actually ) rise above what he calls "ideological clans", warning of being too
tied to the "right", the "left" or even, alas, the "sensible center" and yet,
be meaningfully, steadfastly involved nonetheless in that which causes poverty,
war, climate crises, or genuine loss of hope. The old debate on whether the
Beatitudes are chiefly a recipe text for the saints, or for those in any life
stage, as summoned to commune in and with Christ may never be satisfactorily
resolved. Dart’s refuses to get stuck here. He affirms ( Merton-like ) the drama
and dance of life, from beginning to end: "Life on the peaks and mountains must
meet and greet life in the valley and on the streets. Through the integration of
such a perspective and living in the cross, chrysalis, and crucible of such a
tension, we are made whole and healthy" (84).
Let it be, then….
Barry K. Morris is a United Church of Canada minister with the East Vancouver,
Longhouse Council of Native Ministry.