Reviewed Book: Frye, Northrop. The Double Vision: Language and Meaning in Religion. [S.l.]: Univ of Toronto Press, 1991

Froese, H. Victor

English

Scholars Commons

Consensus
Volume 19
Issue 1 Martin Luther and Spirituality Article 15
5-1-1993
The Double Vision: Language and Meaning in
Religion
H. Victor Froese
Follow this and additional works at: http://scholars.wlu.ca/consensus
This Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an
authorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.
Recommended Citation
Froese, H. Victor (1993) "The Double Vision: Language and Meaning in Religion," Consensus: Vol. 19 : Iss. 1 , Article 15.
Available at: http://scholars.wlu.ca/consensus/vol19/iss1/15
178 Consensus
need for North American Christians to re-create a new liberation theology
after correctly hearing Third World theologies and taking ownership of the
oppression we have caused the Two-Thirds World. This new liberation
theology has already taken wing with a growing number of contextual the-
ologies. McAfee Brown sums up aptly the significance of Gustavo Gutierrez:
“the total congruence between what he writes and what he lives remains
his supreme contribution to the rest of us” (205).
Pablo Richard gives kudos to Gutierrez as a continuing source of
strength, vision and inspiration for liberation theologians whenever they
have grown weary and disillusioned. He predicts progress in biblical stud-
ies because of liberation hermeneutics. He also hopes for a more equal, re-
spectful relationship between intellectuals and the common people. Richard
believes that the only future for theology is liberation theology and the next
century belongs to the Two-Thirds World.
This volume is recommended reading for seminarians, professors, pas-
tors, church leaders and laity. It stimulates, critiques and challenges the
reader by raising important theological questions in such a way as to engage
us in continuing debate, dialogue—as well as action.
Garth Wehrfritz-Hanson
Shepherd of the Hills Lutheran Church
Calgary, Alberta
The Double Vision: Language and Meaning in Reli-
gion
Northrop Frye
Toronto: University of Toronto Press, 1991
88 pages
The Double Vision gives us the parting words of Canada’s premier lit-
erary critic and educator. An ordained United Church minister, Northrop
Frye (1912-1991) was perhaps best known for his internationally acclaimed
Fearful Symmetry (1947) and Anatomy of Criticism (1957). He more re-
cently gained recognition for his studies of the impact of the Bible on West-
ern literature. The Great Code (1982) and Words With Power (1990). In
The Double Vision (title borrowed from William Blake), Frye summarizes
his understanding of faith, an understanding implied throughout his writ-
ings but given perhaps its most explicit expression here. On this subject,
as on so many others, Frye is refreshingly original.
What makes Frye’s approach to the Bible (and, hence, faith) “original”
is, ironically, also what links him to classical Christianity: both exhibit a
stubborn indifference to the question of the historical reliability of bibli-
cal narratives and intense preoccupation with their literary, metaphorical
Book Reviews 179
qualities. To be sure, classical theologians assumed historical reliability.
Nevertheless, the weight of their theology rested on a literary reading of
the Scriptures that is closer to Frye’s poetics than either to historical crit-
icism or to fundamentalist literalism.
Frye’s own “imaginative literalism” is consistent with his view of ed-
ucation. Rejecting stricter forms of catechesis, Frye insists that “teaching
by myth and metaphor is the only way of educating a free person in spir-
itual concerns” (18). Only an “imaginative” (rather than “descriptive”)
literalism will elicit a free, active response to spiritual vision the Scriptures
impart.
It may be disconcerting to some that Frye resists any synthesis of the
two approaches and does so unequivocally. Yet his motive is difficult to
impugn:
The question often arises. Why can’t we have it both ways? Why
can’t there be a definitive literal-descriptive dimension along with a
spiritual vision of it? The reason, apart from the contradictions and
inconsistencies involved, is that the former is a passive response and
the latter an active one, and if they were both there the passive one
would take over and eliminate the active one The “both ways”
we have, therefore, are only the alternatives of the choice between
using the Gospels as spiritual batteries, so to speak, for charging
one’s spiritual energies, and looking at them objectively as aesthetic
productions. (72)
The Double Vision is also likely to discomfort some readers because it
casually employs such inflammatory terms as “myth”, “imagination”, and
even “illusion” when explaining Christian faith. Frye has his own definitions
of these terms, however, and those who read carelessly will come away with
a mistaken understanding of his views.
But even when properly understood, Frye’s conception of faith will
not satisfy the sentimental or nostalgic. “The truth” in spiritual matters
is not available to us (20). Faith therefore comes with no guarantees
—
indeed, involves risk and adventure (72). A faith of guarantees fosters bland
complacency at best and violent fanaticism at worst. For Frye, the only
faith worth holding is one that arouses and sustains the desire of human
beings to express their most creative (i.e., divine) energies. He leaves it to
those who call themselves Christians to demonstrate that Christian faith is
in that number.
H. Victor Froese
London, Ontario


The Double Vision: Language and Meaning in Religion

Wilfrid Laurier University

ConsensusVolume 19Issue 1 Martin Luther and Spirituality Article 155-1-1993The Double Vision: Language and Meaning inReligionH. Victor FroeseFollow this and additional works at: http://scholars.wlu.ca/consensusThis Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationFroese, H. Victor (1993) "The Double Vision: Language and Meaning in Religion," Consensus: Vol. 19 : Iss. 1 , Article 15.Available at: http://scholars.wlu.ca/consensus/vol19/iss1/15178 Consensusneed for North American Christians to re-create a new liberation theologyafter correctly hearing Third World theologies and taking ownership of theoppression we have caused the Two-Thirds World. This new liberationtheology has already taken wing with a growing number of contextual the-ologies. McAfee Brown sums up aptly the significance of Gustavo Gutierrez:“the total congruence between what he writes and what he lives remainshis supreme contribution to the rest of us” (205).Pablo Richard gives kudos to Gutierrez as a continuing source ofstrength, vision and inspiration for liberation theologians whenever theyhave grown weary and disillusioned. He predicts progress in biblical stud-ies because of liberation hermeneutics. He also hopes for a more equal, re-spectful relationship between intellectuals and the common people. Richardbelieves that the only future for theology is liberation theology and the nextcentury belongs to the Two-Thirds World.This volume is recommended reading for seminarians, professors, pas-tors, church leaders and laity. It stimulates, critiques and challenges thereader by raising important theological questions in such a way as to engageus in continuing debate, dialogue—as well as action.Garth Wehrfritz-HansonShepherd of the Hills Lutheran ChurchCalgary, AlbertaThe Double Vision: Language and Meaning in Reli-gionNorthrop FryeToronto: University of Toronto Press, 199188 pagesThe Double Vision gives us the parting words of Canada’s premier lit-erary critic and educator. An ordained United Church minister, NorthropFrye (1912-1991) was perhaps best known for his internationally acclaimedFearful Symmetry (1947) and Anatomy of Criticism (1957). He more re-cently gained recognition for his studies of the impact of the Bible on West-ern literature. The Great Code (1982) and Words With Power (1990). InThe Double Vision (title borrowed from William Blake), Frye summarizeshis understanding of faith, an understanding implied throughout his writ-ings but given perhaps its most explicit expression here. On this subject,as on so many others, Frye is refreshingly original.What makes Frye’s approach to the Bible (and, hence, faith) “original”is, ironically, also what links him to classical Christianity: both exhibit astubborn indifference to the question of the historical reliability of bibli-cal narratives and intense preoccupation with their literary, metaphoricalBook Reviews 179qualities. To be sure, classical theologians assumed historical reliability.Nevertheless, the weight of their theology rested on a literary reading ofthe Scriptures that is closer to Frye’s poetics than either to historical crit-icism or to fundamentalist literalism.Frye’s own “imaginative literalism” is consistent with his view of ed-ucation. Rejecting stricter forms of catechesis, Frye insists that “teachingby myth and metaphor is the only way of educating a free person in spir-itual concerns” (18). Only an “imaginative” (rather than “descriptive”)literalism will elicit a free, active response to spiritual vision the Scripturesimpart.It may be disconcerting to some that Frye resists any synthesis of thetwo approaches and does so unequivocally. Yet his motive is difficult toimpugn:The question often arises. Why can’t we have it both ways? Whycan’t there be a definitive literal-descriptive dimension along with aspiritual vision of it? The reason, apart from the contradictions andinconsistencies involved, is that the former is a passive response andthe latter an active one, and if they were both there the passive onewould take over and eliminate the active one The “both ways”we have, therefore, are only the alternatives of the choice betweenusing the Gospels as spiritual batteries, so to speak, for chargingone’s spiritual energies, and looking at them objectively as aestheticproductions. (72)The Double Vision is also likely to discomfort some readers because itcasually employs such inflammatory terms as “myth”, “imagination”, andeven “illusion” when explaining Christian faith. Frye has his own definitionsof these terms, however, and those who read carelessly will come away witha mistaken understanding of his views.But even when properly understood, Frye’s conception of faith willnot satisfy the sentimental or nostalgic. “The truth” in spiritual mattersis not available to us (20). Faith therefore comes with no guarantees—indeed, involves risk and adventure (72). A faith of guarantees fosters blandcomplacency at best and violent fanaticism at worst. For Frye, the onlyfaith worth holding is one that arouses and sustains the desire of humanbeings to express their most creative (i.e., divine) energies. He leaves it tothose who call themselves Christians to demonstrate that Christian faith isin that number.H. Victor FroeseLondon, Ontario

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