Heretics (book)

Heretics is a collection of 20 essays originally published by G. K. Chesterton in 1905.[1] While the loci of the chapters of Heretics are personalities, the topics he debates are as universal to the "vague moderns" of the 21st century as they were to those of the 20th. He quotes at length and argues against atheist apologist and eugenicist Joseph Martin McCabe[2] extensively, delivers diatribes about his close personal friend and intellectual rival, George Bernard Shaw, as well as Nietzsche, H. G. Wells, Rudyard Kipling and an array of other major intellectuals of his day, many of whom he knew personally. The topics he touches upon range from Cosmology to Anthropology to Soteriology and he argues against French nihilism, German Humanism, English Utilitarianism, the Syncretism of "the vague modern", Social Darwinism, Eugenics and the arrogance and misanthropy of the European Intelligentsia. Together with Orthodoxy, this book is regarded as the finest flagship of his corpus of moral theology; a binary system in the cosmos of western philosophy.

Chapters

1. Introductory Remarks on the Importance of Orthodoxy
2. On the Negative Spirit
3. On Mr. Rudyard Kipling and Making the World Small
4. Mr. Bernard Shaw
5. Mr. H. G. Wells and the Giants
6. Christmas and the Esthetes
7. Omar and the Sacred Vine
8. The Mildness of the Yellow Press
9. The Moods of Mr. George Moore
10. On Sandals and Simplicity
11. Science and the Savages
12. Paganism and Mr. Lowes Dickinson
13. Celts and Celtophiles
14. On Certain Modern Writers and the Institution of the Family
15. On Smart Novelists and the Smart Set
16. On Mr. McCabe and a Divine Frivolity
17. On the Wit of Whistler
18. The Fallacy of the Young Nation
19. Slum Novelists and the Slums
20. Concluding Remarks on the Importance of Orthodoxy

Summary of chapters

Chapter 1: Introductory Remarks on the Importance of Orthodoxy

In his first essay, Chesterton describes his understanding of the words Orthodox and Heretic as they apply to, and have changed in, the modern period. Chesterton argues that in modernity, "The word 'orthodoxy' not only no longer means being right; it practically means being wrong". He continues to write that society no longer tolerates a man’s life philosophy or religion, yet is increasingly absorbed in "art for art’s sake." Chesterton identifies this trend to replace ideological substance with vagueness and criticizes popular writers, public figures, politicians, and others for proclaiming a gospel of silence when moral and philosophical direction is needed.

Quotes

• "A hundred years ago our affairs for good or evil were wielded triumphantly by rhetoricians. Now our affairs are hopelessly muddled by strong, silent men."
• "I do not say that there are no stronger men than these; but will any one say that there are any men stronger than those men of old who were dominated by their philosophy and steeped in their religion? Whether bondage be better than freedom may be discussed. But that their bondage came to more than our freedom it will be difficult for any one to deny."
• "Blasphemy is an artistic effect, because blasphemy depends upon a philosophical conviction. Blasphemy depends upon belief and is fading with it. If any one doubts this, let him sit down seriously and try to think blasphemous thoughts about Thor. I think his family will find him at the end of the day in a state of some exhaustion."
• "In the fifteenth century men cross-examined and tormented a man because he preached some immoral attitude; in the nineteenth century we feted and flattered Oscar Wilde because he preached such an attitude, and then broke his heart in penal servitude because he carried it out. It may be a question which of the two methods was the more cruel; there can be no kind of question which was the more ludicrous. The age of the Inquisition has not at least the disgrace of having produced a society which made an idol of the very same man for preaching the very same things which it made him a convict for practicing."
• "Progress, properly understood, has, indeed, a most dignified and legitimate meaning. But as used in opposition to precise moral ideals, it is ludicrous. So far from it being the truth that the ideal of progress is to be set against that of ethical or religious finality, the reverse is the truth. Nobody has any business to use the word "progress" unless he has a definite creed and a cast-iron code of morals. Nobody can be progressive without being doctrinal; I might almost say that nobody can be progressive without being infallible—at any rate, without believing in some infallibility. For progress by its very name indicates a direction; and the moment we are in the least doubtful about the direction, we become in the same degree doubtful about the progress... It is a sacred word, a word which could only rightly be used by rigid believers and in the ages of faith."
• "For mankind has discovered that reason does not lead to sanity. We cannot go back to an ideal of pride and enjoyment. For mankind has discovered that pride does not lead to enjoyment. I do not know by what extraordinary mental accident modern writers so constantly connect the idea of progress with the idea of independent thinking. Progress is obviously the antithesis of independent thinking. For under independent or individualistic thinking, every man starts at the beginning, and goes, in all probability, just as far as his father before him. But if there really be anything of the nature of progress, it must mean, above all things, the careful study and assumption of the whole of the past. I accuse Mr. Lowes Dickinson and his school of reaction in the only real sense. If he likes, let him ignore these great historic mysteries—the mystery of charity, the mystery of chivalry, the mystery of faith. If he likes, let him ignore the plough or the printing-press. But if we do revive and pursue the pagan ideal of a simple and rational self-completion we shall end—where Paganism ended. I do not mean that we shall end in destruction. I mean that we shall end in Christianity."
• "Science in the modern world has many uses; its chief use, however, is to provide long words to cover the errors of the rich... And of all the forms in which science, or pseudo-science, has come to the rescue of the rich and stupid, there is none so singular as the singular invention of the theory of races."
• "It means that the living and invigorating ideal of England must be looked for in the masses; it must be looked for where Dickens found it—Dickens among whose glories it was to be a humorist, to be a sentimentalist, to be an optimist, to be a poor man, to be an Englishman, but the greatest of whose glories was that he saw all mankind in its amazing and tropical luxuriance, and did not even notice the aristocracy; Dickens, the greatest of whose glories was that he could not describe a gentleman."
• "paradox simply means a certain defiant joy which belongs to belief."
• "The vice of the modern notion of mental progress is that it is always something concerned with the breaking of bonds, the effacing of boundaries, the casting away of dogmas. But if there be such a thing as mental growth, it must mean the growth into more and more definite convictions, into more and more dogmas. When we hear of a man too clever to believe, we are hearing of something having almost the character of a contradiction in terms. It is like hearing of a nail that was too good to hold down a carpet; or a bolt that was too strong to keep a door shut. When he drops one doctrine after another in a refined skepticism, when he declines to tie himself to a system, when he says that he has outgrown definitions, when he says that he disbelieves in finality, when, in his own imagination, he sits as God, holding no form of creed but contemplating all, then he is by that very process sinking slowly backwards into the vagueness of the vagrant animals and the unconsciousness of the grass. Trees have no dogmas. Turnips are singularly broad-minded."
• "In real life the people who are most bigoted are the people who have no convictions at all. It is the vague modern who is not at all certain what is right who is most certain that Dante was wrong."
• "Religious and philosophical beliefs are, indeed, as dangerous as fire, and nothing can take from them that beauty of danger. But there is only one way of really guarding ourselves against the excessive danger of them, and that is to be steeped in philosophy and soaked in religion. "
• "Religion is exactly the thing which cannot be left out—because it includes everything.... Every man in the street must hold a metaphysical system, and hold it firmly. The possibility is that he may have held it so firmly and so long as to have forgotten all about its existence."
• "The modern world is filled with men who hold dogmas so strongly that they do not even know that they are dogmas."

See also

• G. K. Chesterton
• Orthodoxy (book)
• Christian apologetics

References

1. Pearce, Joseph (2006). Literary Converts: Spiritual Inspiration in an Age of Unbelief. Ignatius Press. p. xi. ISBN 1586171593.
2. "Joseph McCabe", Wikipedia, 2020-04-05, retrieved 2020-04-13

External links

• Heretics at Project Gutenberg
• Heretics public domain audiobook at LibriVox