“The Enchanted Man” by G.K. Chesterton from A Miscellany of Men.
When I arrived to see the performance of the Buckinghamshire Players, who acted Miss Gertrude Robins’s POT LUCK at Naphill a short time ago, it is the distressing, if scarcely surprising, truth that I entered very late. This would have mattered little, I hope, to any one, but that late comers had to be forced into front seats. For a real popular English audience always insists on crowding in the back part of the hall; and (as I have found in many an election) will endure the most unendurable taunts rather than come forward. The English are a modest people; that is why they are entirely ruled and run by the few of them that happen to be immodest. In theatrical affairs the fact is strangely notable; and in most playhouses we find the bored people in front and the eager people behind.
“A Prayer in Darkness” by G.K. Chesterton
THIS much, O heaven—if I should brood or rave,
Pity me not; but let the world be fed,
Yea, in my madness if I strike me dead,
Heed you the grass that grows upon my grave.
“Gratitude comes with a price, says Chesterton, ‘and the price is Truth.’ Facing reality is the best way to avoid either the low of despair or the high of presumption. Coming to grips with the truth is the best way to cultivate a sense of hope and savor an experience, because truth places before us exactly what we have and avoids mistaken comparisons about how we deserve better (or worse). Comparisons kill happiness.” ~Fr. Michael Rennier
Happy Thanksgiving! Here’s a little article on Chesterton’s wonderful (and wonder-filled) insights on the power of gratitude.
“How to Celebrate Thanksgiving Like G.K. Chesterton”
“… boundaries are the most beautiful things in the world. To love anything is to love its boundaries … for when we have come to the end of a thing we have come to the beginning of it.” ~G.K. Chesterton
“The Lion” by G.K. Chesterton (from Tremendous Trifles, 1909)
In the town of Belfort I take a chair and I sit down in the street. We talk in a cant phrase of the Man in the Street, but the Frenchman is the man in the street. Things quite central for him are connected with these lamp-posts and pavements; everything from his meals to his martyrdoms. When first an Englishman looks at a French town or village his first feeling is simply that it is uglier than an English town or village; when he looks again he sees that this comparative absence of the picturesque is chiefly expressed in the plain, precipitous frontage of the houses standing up hard and flat out of the street like the cardboard houses in a pantomime—a hard angularity allied perhaps to the harshness of French logic. When he looks a third time he sees quite simply that it is all because the houses have no front gardens. The vague English spirit loves to have the entrance to its house softened by bushes and broken by steps. It likes to have a little anteroom of hedges half in the house and half out of it; a green room in a double sense. The Frenchman desires no such little pathetic ramparts or halting places, for the street itself is a thing natural and familiar to him.
“Everywhere there is the persistent and insane attempt to obtain pleasure without paying for it.” ~ G.K. Chesterton
Excerpt from “A Defence of Rash Vows” by G.K Chesterton, The Defendant
Chesterton: “….The revolt against vows has been carried in our day even to the extent of a revolt against the typical vow of marriage. It is most amusing to listen to the opponents of marriage on this subject. They appear to imagine that the ideal of constancy was a yoke mysteriously imposed on mankind by the devil, instead of being, as it is, a yoke consistently imposed by all lovers on themselves. They have invented a phrase, a phrase that is a black and white contradiction in two words—’free-love’—as if a lover ever had been, or ever could be, free. It is the nature of love to bind itself, and the institution of marriage merely paid the average man the compliment of taking him at his word. Modern sages offer to the lover, with an ill-flavoured grin, the largest liberties and the fullest irresponsibility; but they do not respect him as the old Church respected him; they do not write his oath upon the heavens, as the record of his highest moment. They give him every liberty except the liberty to sell his liberty, which is the only one that he wants.
Detail from W. Blake’s “Behemoth and Leviathan”
“Job’s friends attempt to comfort him with philosophical optimism, like the intellectuals of the eighteenth century. Job tries to comfort himself with philosophical pessimism like the intellectuals of the nineteenth century. But God comforts Job with indecipherable mystery, and for the first time Job is comforted.”
“Leviathon and the Hook” by G.K. Chesterton
— The Speaker, September 9, 1905
A review of “The Original Poem of Job” – Translated from the Restored Text by E. T. Dillon
Chesterton: “Because man is a spirit and unfathomable the past is really as startling and incalculable as the future. The dead men are as active and dramatic as the men unborn; we know decisively that the men unborn will be men; and we cannot decisively know anything more about the dead. It is not merely true that Nero may have been misunderstood; he must have been misunderstood, for no man can understand another. Hence to dive into any very ancient human work is to dive into a bottomless sea, and the man who seeks old things will be always finding new things. Centuries hence the world will be still seeking for the secret of Job, which is, indeed, in a sense the secret of everything. It is no disrespect to such able and interesting works as Professor Dillon’s to say that they are only stages in an essentially endless process, the proper appreciation of one of the inexhaustible religious classics. None of them says the last word on Job, for the last word could only be said on the Last Day. For a great poem like Job is in this respect like life itself. The explanations are popular for a month or popular for a century. But they all fall. The unexplained thing is popular for ever. There are weaknesses in the Higher Criticism, as a general phenomenon, which are only gradually unfolding themselves. There are more defects or difficulties than would at first appear in the scientific treatment of Scripture. But after all the greatest defect in the scientific treatment of Scripture is simply that it is scientific. The professor of the Higher Criticism is never tired of declaring that he is detached, that he is disinterested, that he is concerned only with the facts, that he is applying to religious books the unbending methods which are employed by men of science towards the physical order. If what he says of himself is true, he must be totally unfitted to criticize any books whatever.
“If seeds in the black earth can turn into such beautiful roses, what might not the heart of man become in its long journey towards the stars?” ~G.K. Chesterton
From Maisie Ward’s Return to Chesterton: