Anyway, this time around I realized that what I find so striking about Orthodoxy are not the apologetic arguments, which aren’t all terribly great, to be honest, but the prose itself. Chesterton is a rhetorician and a visionary. He has a way of imagining the Christian life that lifts it out of the quagmire of doubts and doldrums and into an entirely new context. It isn’t quite mystical and it certainly isn’t Christianity-by-the-numbers, but Chesterton’s words sing for me. They tell a story that resonates with my soul and call color back into the religion my incorrigible and contrary mind has rendered in ever-deepening shades of gray.
It may not have this effect on everyone (or so my mother tells me), but because I consider it one of the most important books I’ve ever read, I want to do it the justice of letting it speak for itself. So without further ado, some of my favorite quotes from Orthodoxy:
“What we need is not the cold acceptance of the world as a compromise, but some way in which we can heartily hate and heartily love it. We do not want joy and anger to neutralize each other and produce a surly contentment; we want a fiercer delight and a fiercer discontent. We have to feel the universe at once as an ogre’s castle, to be stormed, and yet as our own cottage, to which we can return at evening. No one doubts that an ordinary man can get on with this world: but we demand not strength enough to get on with it, but strength enough to get it on. Can he hate it enough to change it, and yet love it enough to think it worth changing? Can he look up at its colossal good without once feeling acquiescence? Can he look up at its colossal evil without once feeling despair? Can he, in short, be at once not only a pessimist and an optimist, but a fanatical pessimist and a fanatical optimist? Is he enough of a pagan to die for the world, and enough of a Christian to die to it?”
“Every man has forgotten who he is. One may understand the cosmos, but never the ego; the self is more distant than any star.”
“Because children have abounding vitality, because they are in spirit fierce and free, therefore they want things repeated and unchanged. They always say, “Do it again”; and the grown-up person does it again until he is nearly dead. For grown-up people are not strong enough to exult in monotony. But perhaps God is strong enough to exult in monotony. It is possible that God says every morning, “Do it again” to the sun; and every evening, “Do it again” to the moon. It may not be automatic necessity that makes all daisies alike; it may be that God makes every daisy separately, but has never got tired of making them. It may be that He has the eternal appetite of infancy; for we have sinned and grown old, and our Father is younger than we.”
“Love is not blind; that is the last thing that it is. Love is bound; and the more it is bound the less it is blind.”
“Christianity came in here as before. It came in startlingly with a sword, and clove one thing from another. It divided the crime from the criminal. The criminal we must forgive until seventy times seven. The crime we must not forgive at all. It was not enough that slaves who stole wine inspired partly anger and partly kindness. We must be much more angry with theft than before, and yet much kinder to thieves than before. There was room for wrath and love to run wild. And the more I considered Christianity, the more I found that while it had established a rule and order, the chief aim of that order was to give room for good things to run wild.”
“That a good man may have his back to the wall is no more than we knew already; but that God could have his back to the wall is a boast for all insurgents for ever. Christianity is the only religion on earth that has felt that omnipotence made God incomplete. Christianity alone has felt that God, to be wholly God, must have been a rebel as well as a king. Alone of all creeds, Christianity has added courage to the virtues of the Creator. For the only courage worth calling courage must necessarily mean that the soul passes a breaking point--and does not break.”
“[God] passed in some superhuman manner through our human horror of pessimism. When the world shook and the sun was wiped out of heaven, it was not at the crucifixion, but at the cry from the cross: the cry which confessed that God was forsaken of God. And now let the revolutionists choose a creed from all the creeds and a god from all the gods of the world, carefully weighing all the gods of inevitable recurrence and of unalterable power. They will not find another god who has himself been in revolt. Nay, (the matter grows too difficult for human speech,) but let the atheists themselves choose a god. They will find only one divinity who ever uttered their isolation; only one religion in which God seemed for an instant to be an atheist.”
“To the question, ‘What are you?’ I could only answer, ‘God knows.’ And to the question, ‘What is meant by the Fall?’ I could answer with complete sincerity, ‘That whatever I am, I am not myself.’”
“The vault above us is not deaf because the universe is an idiot; the silence is not the heartless silence of an endless and aimless world. Rather the silence around us is a small and pitiful stillness like the prompt stillness in a sick-room. We are perhaps permitted tragedy as a sort of merciful comedy: because the frantic energy of divine things would knock us down like a drunken farce. We can take our own tears more lightly than we could take the tremendous levities of the angels. So we sit perhaps in a starry chamber of silence, while the laughter of the heavens is too loud for us to hear.”
Up Next: The Evangelical Universalist by Gregory MacDonald
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