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Orthodoxy, by G K Chesterton
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The only possible excuse for this book is that it is an answer to a challenge. Even a bad shot is dignified when he accepts a duel. When some time ago I published a series of hasty but sincere papers, under the name of "Heretics," several critics for whose intellect I have a warm respect (I may mention specially Mr. G.S. Street) said that it was all very well for me to tell everybody to affirm his cosmic theory, but that I had carefully avoided supporting my precepts with example. "I will begin to worry about my philosophy," said Mr. Street, "when Mr. Chesterton has given us his."
- Published on: 2013-05-19
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .23" w x 6.00" l, .32 pounds
- Binding: Paperback
- 100 pages
About the Author
Gilbert Keith Chesterton, KC*SG (29 May 1874 – 14 June 1936) better known as G. K. Chesterton, was an English writer, lay theologian, poet, philosopher, dramatist, journalist, orator, literary and art critic, biographer, and Christian apologist. Chesterton is often referred to as the "prince of paradox." Time magazine, in a review of a biography of Chesterton, observed of his writing style: "Whenever possible Chesterton made his points with popular sayings, proverbs, allegories—first carefully turning them inside out."
Chesterton is well known for his fictional priest-detective Father Brown, and for his reasoned apologetics. Even some of those who disagree with him have recognized the wide appeal of such works as Orthodoxy and The Everlasting Man. Chesterton, as a political thinker, cast aspersions on both Progressivism and Conservatism, saying, "The whole modern world has divided itself into Conservatives and Progressives. The business of Progressives is to go on making mistakes. The business of the Conservatives is to prevent the mistakes from being corrected." Chesterton routinely referred to himself as an "orthodox" Christian, and came to identify this position more and more with Catholicism, eventually converting to Roman Catholicism from High Church Anglicanism. George Bernard Shaw, Chesterton's "friendly enemy" according to Time, said of him, "He was a man of colossal genius." Biographers have identified him as a successor to such Victorian authors as Matthew Arnold, Thomas Carlyle, Cardinal John Henry Newman, and John Ruskin.
Most helpful customer reviews
42 of 42 people found the following review helpful.
How does he do it?
By S Bomb
Out of everything that I have ever read, this is the book that I have recommended to the most people. My friends and roommates hated me when I read it because I would continuously stop and read passages out loud to them. There was never a dull moment in the entire thing.
I think the reason that this writing is so powerful is that he makes it so personal, without moving away from logical or reasonable arguments. He sets up the extended metaphor of an explorer that sets out to find new lands, but ends up "discovering" England, where people have been for thousands of years. He is the explorer, telling the tale of his personal search for truth, and Orthodox Christianity is the new land, having already been established thousands of years in the past.
I went to pull a quote from the book for a talk that I was working on, got sidetracked, and found myself two hours later having reread a huge portion of it over again.
Please read this. If you don't like it I will let you punch me in the face as hard as you want.
13 of 14 people found the following review helpful.
Chesterton's Orthodoxy
By Gerard Reed
Few new books rival old ones! G.K. Chesterton's Orthodoxy (Image Books edition, 1959) was first published in 1924 and deserves repeated re-readings. In it he seeks "to state the philosophy in which I have come to believe. I will not call it my philosophy; for I did not make it. God and humanity made it; and it made me" (p. 9). After, trying, as a young man, to be avant garde and daringly original, the mature Chesterton simply "discovered what had been discovered before" (p. 11), orthodox Christianity, the tenets of the Apostles' Creed. Had Tom Oden read, as a youngster, and heeded, Chesterton's message, he might have avoided some lamented dead-end pathways.
As a young man, an agnostic by the age of 16, Chesterton cheerfully embraced the reigning notions of modernity. He had no grounding in Christian philosophy; he naively accepted what educators and publicists said concerning "certainties" such as Darwinism. His journey to orthodoxy came when he read the alleged authorities (Huxley, Spencer, et al.) and found them advocating learned nonsense.
For all their intellectual sophistication, Chesterton found "moderns" in his day befuddled by "the suicide of thought." Thinkers doubted there's truth to be found, though they never doubted the truth of their personal thoughts. Espousing materialism, they insisted everything (thought included) flows from rigidly determined sources, making free will and personal decision meaningless. Yet, of course, they passionately argued their views and insisted you change your mind and accept their mechanistic interpretation of events!
One thing struck me, noting the intellectual heavyweights Chesterton debated: most of them today are utterly passe. The most advanced thinkers fifty years ago have largely slipped into the wastebaskets of intellectual history! More current champions now dominate the academy and the media, though their ideas, differently dressed, haven't changed much. Yet the orthodoxy championed (if not Chesterton himself) remains continually contemporary.
For example, Christian dogma gives one reason to believe in both the dignity and depravity of man: created in the image of God we have a right to assert human dignity, but fallen in Adam we find it necessary to seek forgiveness and grace. At the heart of Chesterton's message is an abiding awareness of the necessary truth of original sin, "the only part of Christian Theology which can really be proved" (p. 15). Modern thinkers, then and now, prefer to evade this truth, but accepting it enables one to make sense of oneself and one's world.
In addition, Chesterton found himself amazed that anti-Christian polemics seemed so contradictory. (One critic would complain that Christianity was too complex, the next would accuse it of being too simple.) So Chesterton turned to Christian sources to discover for himself exactly what was being attacked. There he found the key which re
claimed for him the world he'd hungered for since infancy, the "romance of orthodoxy."
Like C.S. Lewis's Mere Christianity, Chesterton's Orthodoxy is one of those slim treatises we may rightly deem a "classic." It helps bring us back, with delightful style, to the substance of historic Christianity.
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5 of 5 people found the following review helpful.
What a SATISFYING read!
By Aria
What I love about this book is Chesterton's well-reasoned arguments and his writing style. His arguments are down-to-Earth with a universal appeal - there's no high-brow, mind-bending gymnastics here. He's as straight-forward about explaining his thinking and reasoning as is that marvelous character he created in his Father Brown fictional murder mystery stories.
There was at least one point of religious thought I don't agree with Chesterton about, but he makes me think - about things and in ways I didn't think on my own. And a couple of things that gave me pause, I had to change my mind about by the time I was finished with the book.
Oh - there's this other thing. Even if you don't care about Christian apologetics, read this for the language. It is beautiful. It is tasty. It is so satisfying! This book is an intellectual delight, but written for the ordinary person on the street. It is not like a spiritually edifying book read for inspiration. You might think about things not thought of before. You certainly will marvel at how his brain worked and his language use. Enjoy!
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