For religion all men are equal, as all pennies are equal, because the only value in any of them is that they bear the image of the King. This fact has been quite insufficiently observed in the study of religious heroes. Piety produces intellectual greatness precisely because piety in itself is quite indifferent to intellectual greatness. The strength of Cromwell was that he cared for religion. But the strength of religion was that it did not care for Cromwell; did not care for him, that is, any more than for anybody else. He and his footman were equally welcomed to warm places in the hospitality of hell. It has often been said, very truly, that religion is the thing that makes the ordinary man feel extraordinary; it is an equally important truth that religion is the thing that makes the extraordinary man feel ordinary.
G.K. Chesterton (1906), Charles Dickens.
h/t:The Hebdomadal Chesterton.
I shall begin by asking what marriage is; and the mere question will probably reveal that the act itself, good or bad, wise or foolish, is of a certain kind; that it is not an inquiry or an experiment or an accident; it may probably dawn on us that it is a promise. It can be more fully defined by saying it is a vow.
Many will immediately answer that it is a rash vow. I am content for the moment to reply that all vows are rash vows. I am not now defending but defining vows; I am pointing out that this is a discussion about vows; first, of whether there ought to be vows; and second, of what vows ought to be. Ought a man to break a promise? Ought a man to make a promise? These are philosophic questions; but the philosophic peculiarity of divorce and re-marriage, as compared with free love and no marriage, is that a man breaks and makes a promise at the same moment.
The vow is a violent and unique thing; though there have been many besides the marriage vow; vows of chivalry, vows of poverty, vows of celibacy, pagan as well as Christian. But modern fashion has rather fallen out of the habit; and men miss the type for the lack of the parallels. The shortest way of putting the problem is to ask whether being free includes being free to bind oneself. For the vow is a tryst with oneself.
G.K. Chesterton, The Superstition of Divorce (1920).
h/t: The Hebdomadal Chesterton
(Source: Anna Williams, First Thoughts)
Even those who are more fond of G. K. Chesterton than Elliot Milco is may enjoy Max Beerbohm’s parody of the prince of paradox. Here’s an excerpt:
It is always in reference to those things which arouse in us the most human of all our emotions—I mean the emotion of love—that we conceive the deepest of our errors. Suppose we met Euclid on Westminster Bridge, and he took us aside and confessed to us that whilst he regarded parallelograms and rhomboids with an indifference bordering on contempt, for isosceles triangles he cherished a wild romantic devotion. Suppose he asked us to accompany him to the nearest music-shop, and there purchased a guitar in order that he might worthily sing to us the radiant beauty and the radiant goodness of isosceles triangles. As men we should, I hope, respect his enthusiasm, and encourage his enthusiasm, and catch his enthusiasm. But as seekers after truth we should be compelled to regard with a dark suspicion, and to check with the most anxious care, every fact that he told us about isosceles triangles.
For adoration involves a glorious obliquity of vision. It involves more than that. We do not say of Love that he is short-sighted. We do not say of Love that he is myopic. We do not say of Love that he is astigmatic. We say quite simply, Love is blind. We might go further and say, Love is deaf. That would be a profound and obvious truth. We might go further still and say, Love is dumb. But that would be a profound and obvious lie. For love is always an extraordinarily fluent talker. Love is a wind-bag, filled with a gusty wind from Heaven.
Beerbohm’s Chesterton continues:
It is always about the thing that we love most that we talk most. About this thing, therefore, our errors are something more than our deepest errors: they are our most frequent errors. That is why for nearly two thousand years mankind has been more glaringly wrong on the subject of Christmas than on any other subject. If mankind had hated Christmas, he would have understood it from the first. What would have happened then, it is impossible to say. For that which is hated, and therefore is persecuted, and therefore grows brave, lives on for ever, whilst that which is understood dies in the moment of our understanding of it—dies, as it were, in our awful grasp. Between the horns of this eternal dilemma shivers all the mystery of the jolly visible world, and of that still jollier world which is invisible.
Read the rest here. A Christmas Garland, the 1912 collection in which the parody appeared, also features Beerbohm’s Christmas-themed imitations of Hilaire Belloc, Henry James, H. G. Wells, George Bernard Shaw, and others.
We do not really want a religion that is right where we are right. What we want is a religion that is right where we are wrong. In these current fashions it is not really a question of the religion allowing us liberty; but (at the best) of the liberty of allowing us a religion. These people merely take the modern mood, with much in it that is amiable and much that is anarchical and much that is merely dull and obvious, and then require any creed to be cut down to fit that mood. But the mood would exist even without the creed. They say they want a religion to be practical, when they would be practical without any religion. They say they want a religion acceptable to science, when they would accept the science even if they did not accept the religion. They say they want a religion like this because they are like this already. They say they want it, when they mean that they could do without it. G.K. Chesterton, The Catholic Church and Conversion h/t: The Anchoress
Anarchy is only tact when it works badly. Tact is only anarchy when it works well. And we ought to realize that in one half of the world — the private house — it does work well. We modern men are perpetually forgetting that the case for clear rules and crude penalties is not self-evident, that there is a great deal to be said for the benevolent lawlessness of the autocrat, especially on a small scale; in short, that government is only one side of life. The other half is called Society, in which women are admittedly dominant. And they have always been ready to maintain that their kingdom is better governed than ours, because (in the logical and legal sense) it is not governed at all. “Whenever you have a real difficulty,” they say, “when a boy is bumptious or an aunt is stingy, when a silly girl will marry somebody, or a wicked man won’t marry somebody, all your lumbering Roman Law and British Constitution come to a standstill. A snub from a duchess or a slanging from a fish-wife are much more likely to put things straight.” So, at least, rang the ancient female challenge down the ages until the recent female capitulation. So streamed the red standard of the higher anarchy until Miss Pankhurst hoisted the white flag.
G.K. Chesterton (1910) What’s Wrong with the World.
h/t: The Hebdomadal Chesterton.
Heathen and Christian alike have regarded marriage as a tie; a thing not normally to be sundered. Briefly, this human belief in a sexual bond rests on a principle of which the modern mind has made a very inadequate study. It is, perhaps, most nearly paralleled by the principle of the second wind in walking.
The principle is this: that in everything worth having, even in every pleasure, there is a point of pain or tedium that must be survived, so that the pleasure may revive and endure. The joy of battle comes after the first fear of death; the joy of reading Virgil comes after the bore of learning him; the glow of the sea-bather comes after the icy shock of the sea bath; and the success of the marriage comes after the failure of the honeymoon. All human vows, laws, and contracts are so many ways of surviving with success this breaking point, this instant of potential surrender.
In everything on this earth that is worth doing, there is a stage when no one would do it, except for necessity or honor. It is then that the Institution upholds a man and helps him on to the firmer ground ahead. Whether this solid fact of human nature is sufficient to justify the sublime dedication of Christian marriage is quite another matter, it is amply sufficient to justify the general human feeling of marriage as a fixed thing, dissolution of which is a fault or, at least, an ignominy. The essential element is not so much duration as security. Two people must be tied together in order to do themselves justice; for twenty minutes at a dance, or for twenty years in a marriage. In both cases the point is, that if a man is bored in the first five minutes he must go on and force himself to be happy. Coercion is a kind of encouragement; and anarchy (or what some call liberty) is essentially oppressive, because it is essentially discouraging.
G.K. Chesterton, What’s Wrong with the World (1910).
h/t: The Hebdomadal Chesterton
The American’s a hustler, for he says so,
And surely the American must know.
He will prove to you with figures why it pays so
Beginning with his boyhood long ago.
When the slow-maturing anecdote is ripest,
He’ll dictate it like a Board of Trade Report,
And because he has no time to call a typist,
He calls her a Stenographer for short.
He is never known to loiter or malinger,
He rushes, for he knows he has “a date” ;
He is always on the spot and full of ginger,
Which is why he is invariably late.
When he guesses that it’s getting even later,
His vocabulary’s vehement and swift,
And he yells for what he calls the Elevator,
A slang abbreviation for a lift.
Then nothing can be nattier or nicer
For those who like a light and rapid style.
Than to trifle with a work of Mr Dreiser
As it comes along in waggons by the mile.
He has taught us what a swift selective art meant
By description of his dinners and all that,
And his dwelling, which he says is an Apartment,
Because he cannot stop to say a flat.
We may whisper of his wild precipitation,
That it’s speed in rather longer than a span,
But there really is a definite occasion
When he does not use the longest word he can.
When he substitutes, I freely make admission,
One shorter and much easier to spell ;
If you ask him what he thinks of Prohibition,
He may tell you quite succinctly it is Hell.
G. K Chesterton (c. 1920′s), A Ballad of Abbreviations
h/t: Hebdomadal Chesterton