Complete Works of G K Chesterton, page 795
The point of this book, in other words, is that the next best thing to being really inside Christendom is to be really outside it. And a particular point of it is that the popular critics of Christianity are not really outside it. They are on a debatable ground, in every sense of the term. They are doubtful in their very doubts. Their criticism has taken on a curious tone; as of a random and illiterate heckling. Thus they make current and anti-clerical cant as a sort of small-talk. They will complain of parsons dressing like parsons; as if we should be any more free if all the police who shadowed or collared us were plain clothes detectives. Or they will complain that a sermon cannot be interrupted, and call a pulpit a coward’s castle; though they do not call an editor’s office a coward’s castle. It would be unjust both to journalists and priests; but it would be much truer of journalist. The clergyman appears in person and could easily be kicked as he came out of church; the journalist conceals even his name so that nobody can kick him. They write wild and pointless articles and letters in the press about why the churches are empty, without even going there to find out if they are empty, or which of them are empty. Their suggestions are more vapid and vacant than the most insipid curate in a three-act farce, and move us to comfort him after the manner of the curate in the Bab Ballads; ‘Your mind is not so blank as that of Hopley Porter.’ So we may truly say to the very feeblest cleric: ‘Your mind is not so blank as that of Indignant Layman or Plain Man or Man in the Street, or any of your critics in the newspapers; for they have not the most shadowy notion of what they want themselves. Let alone of what you ought to give them.’ They will suddenly turn round and revile the Church for not having prevented the War, which they themselves did not want to prevent; and which nobody had ever professed to be able to prevent, except some of that very school of progressive and cosmopolitan sceptics who are the chief enemies of the Church. It was the anti-clerical and agnostic world that was always prophesying the advent of universal peace; it is that world that was, or should have been, abashed and confounded by the advent of universal war. As for the general view that the Church was discredited by the War — they might as well say that the Ark was discredited by the Flood. When the world goes wrong, it proves rather that the Church is right. The Church is justified, not because her children do not sin, but because they do. But that marks their mood about the whole religious tradition they are in a state of reaction against it. It is well with the boy when he lives on his father’s land; and well with him again when he is far enough from it to look back on it and see it as a whole. But these people have got into an intermediate state, have fallen into an intervening valley from which they can see neither the heights beyond them nor the heights behind. They cannot get out of the penumbra of Christian controversy. They cannot be Christians and they can not leave off being Anti-Christians. Their whole atmosphere is the atmosphere of a reaction: sulks, perversity, petty criticism. They still live in the shadow of the faith and have lost the light of the faith.
Now the best relation to our spiritual home is to be near enough to love it. But the next best is to be far enough away not to hate it. It is the contention of these pages that while the best judge of Christianity is a Christian, the next best judge would be something more like a Confucian. The worst judge of all is the man now most ready with his judgements; the ill-educated Christian turning gradually into the ill-tempered agnostic, entangled in the end of a feud of which he never understood the beginning, blighted with a sort of hereditary boredom with he knows not what, and already weary of hearing what he has never heard. He does not judge Christianity calmly as a Confucian would; he does not judge it as he would judge Confucianism. He cannot by an effort of fancy set the Catholic Church thousands of miles away in strange skies of morning and judge it as impartially as a Chinese pagoda. It is said that the great St. Francis Xavier, who very nearly succeeded in setting up the Church there as a tower overtopping all pagodas, failed partly because his followers were accused by their fellow missionaries of representing the Twelve Apostles with the garb or attributes of Chinamen. But it would be far better to see them as Chinamen, and judge them fairly as Chinamen, than to see them as featureless idols merely made to be battered by iconoclasts; or rather as cockshies to be pelted by empty-handed cockneys. It would be better to see the whole thing as a remote Asiatic cult; the mitres of its bishops as the towering head dresses of mysterious bonzes; its pastoral staffs as the sticks twisted like serpents carried in some Asiatic procession; to see the prayer book as fantastic as the prayer-wheel and the Cross as crooked as the Swastika. Then at least we should not lose our temper as some of the sceptical critics seem to lose their temper, not to mention their wits. Their anti-clericalism has become an atmosphere, an atmosphere of negation and hostility from which they cannot escape. Compared with that, it would be better to see the whole thing as something belonging to another continent, or to another planet. It would be more philosophical to stare indifferently at bonzes than to be perpetually and pointlessly grumbling at bishops. It would be better to walk past a church as if it were a pagoda than to stand permanently in the porch, impotent either to go inside and help or to go outside and forget. For those in whom a mere reaction has thus become an obsession, I do seriously recommend the imaginative effort of conceiving the Twelve Apostles as Chinamen. In other words, I recommend these critics to try to do as much justice to Christian saints as if they were Pagan sages.
But with this we come to the final and vital point I shall try to show in these pages that when we do make this imaginative effort to see the whole thing from the outside, we find that it really looks like what is traditionally said about it inside. It is exactly when the boy gets far enough off to see the giant that he sees that he really is a giant. It is exactly when we do at last see the Christian Church afar under those clear and level eastern skies that we see that it is really the Church of Christ. To put it shortly, the moment we are really impartial about it, we know why people are partial to it. But this second proposition requires more serious discussion; and I shall here set myself to discuss it.
As soon as I had clearly in my mind this conception of something solid in the solitary and unique character of the divine story, it struck me that there was exactly the same strange and yet solid character in the human story that had led up to it; because that human story also had a root that was divine. I mean that just as the Church seems to grow more remarkable when it is fairly compared with the common religious life of mankind, so mankind itself seems to grow more remarkable when we compare it with the common life of nature. And I have noticed that most modern history is driven to something like sophistry, first to soften the sharp transition from animals to men, and then to soften the sharp transition from heathens to Christians. Now the more we really read in a realistic spirit of those two transitions the sharper we shall find them to be. It is because the critics are not detached that they do not see this detachment; it is because they are not looking at things in a dry light that they cannot see the difference between black and white. It is because they are in a particular mood of reaction and revolt that they have a motive for making out that all the white is dirty grey and the black not so black as it is painted. I do not say there are not human excuses for their revolt; I do not say it is not in some ways sympathetic; what I say is that it is not in any way scientific. An iconoclast may be indignant; an iconoclast may be justly indignant; but an iconoclast is not impartial. And it is stark hypocrisy to pretend that nine-tenths of the higher critics and scientific evolutionists and professors of comparative religion are in the least impartial. Why should they be impartial, what is being impartial, when the whole world is at war about whether one thing is a devouring superstition or a divine hope? I do not pretend to be impartial in the sense that the final act of faith fixes a man’s mind because it satisfies his mind. But I do profess to be a great deal more impartial than they are; in the sense that I can tell the story fairly, with some sort of imaginative justice to all sides; and they cannot. I do profess to be impartial in the sense that I should be ashamed to talk such nonsense about the Lama of Thibet as they do about the Pope of Rome, or to have as little sympathy with Julian the Apostate as they have with the Society of Jesus. They are not impartial; they never by any chance hold the historical scales even; and above all they are never impartial upon this point of evolution and transition. They suggest everywhere the grey gradations of twilight, because they believe it is the twilight of the gods. I propose to maintain that whether or no it is the twilight of gods, it is not the daylight of men.
I maintain that when brought out into the daylight these two things look altogether strange and unique; and that it is only in the false twilight of an imaginary period of transition that they can be made to look in the least like anything else. The first of these is the creature called man and the second is the man called Christ. I have therefore divided this book into two parts: the former being a sketch of the main adventure of the human race in so far as it remained heathen; and the second a summary of the real difference that was made by it becoming Christian. Both motives necessitate a certain method, a method which is not very easy to manage, and perhaps even less easy to define or defend.
In order to strike, in the only sane or possible sense, the note of impartiality, it is necessary to touch the nerve of novelty. I mean that in one sense we see things fairly when we see them first. That, I may remark in passing, is why children generally have very little difficulty about the dogmas of the Church. But the Church, being a highly practical thing for working and fighting, is necessarily a thing for men and not merely for children. There must be in it for working purposes a great deal of tradition, of familiarity, and even of routine. So long as its fundamentals are sincerely felt, this may even be the saner condition. But when its fundamentals are doubted, as at present, we must try to recover the candour and wonder of the child; the unspoilt realism and objectivity of innocence. Or if we cannot do that, we must try at least to shake off the cloud of mere custom and see the thing as new, if only by seeing it as unnatural. Things that may well be familiar so long as familiarity breeds affection had much better become unfamiliar when familiarity breeds contempt. For in connection with things so great as are here considered, whatever our view of them, contempt must be a mistake. Indeed contempt must be an illusion. We must invoke the most wild and soaring sort of imagination; the imagination that can see what is there.
The only way to suggest the point is by an example of something, indeed of almost anything, that has been considered beautiful or wonderful. George Wyndham once told me that he had seen one of the first aeroplanes rise for the first time and it was very wonderful but not so wonderful as a horse allowing a man to ride on him. Somebody else has said that a fine man on a fine horse is the noblest bodily object in the world. Now, so long as people feel this in the right way, all is well. The first and best way of appreciating it is to come of people with a tradition of treating animals properly; of men in the right relation to horses. A boy who remembers his father who rode a horse, who rode it well and treated it well, will know that the relation can be satisfactory and will be satisfied. He will be all the more indignant at the ill-treatment of horses because he knows how they ought to be treated; but he will see nothing but what is normal in a man riding on a horse. He will not listen to the great modern philosopher who explains to him that the horse ought to be riding on the man. He will not pursue the pessimist fancy of Swift and say that men must be despised as monkeys and horses worshipped as gods. And horse and man together making an image that is to him human and civilised, it will be easy, as it were, to lift horse and man together into something heroic or symbolical; like a vision of St. George in the clouds. The fable of the winged horse will not be wholly unnatural to him: and he will know why Ariosto set many a Christian hero in such an airy saddle, and made him the rider of the sky. For the horse has really been lifted up along with the man in the wildest fashion in the very word we use when we speak ‘chivalry.’ The very name of the horse has been given to the highest mood and moment of the man; so that we might almost say that the handsomest compliment to a man is to call him a horse.
But if a man has got into a mood in which he is not able to feel this sort of wonder, then his cure must begin right at the other end. We must now suppose that he has drifted into a dull mood, in which somebody sitting on a horse means no more than somebody sitting on a chair. The wonder of which Wyndham spoke, the beauty that made the thing seem an equestrian statue, the meaning of the more chivalric horseman, may have become to him merely a convention and a bore. Perhaps they have been merely a fashion; perhaps they have gone out of fashion; perhaps they have been talked about too much or talked about in the wrong way; perhaps it was then difficult to care for horses without the horrible risk of being horsy. Anyhow, he has got into a condition when he cares no more for a horse than for a towel-horse. His grandfather’s charge at Balaclava seems to him as dull and dusty as the album containing such family portraits. Such a person has not really become enlightened about the album; on the contrary, he has only become blind with the dust. But when he has reached that degree of blindness, he will not be able to look at a horse or a horseman at all until he has seen the whole thing as a thing entirely unfamiliar and almost unearthly.
Out of some dark forest under some ancient dawn there must come towards us, with lumbering yet dancing motions, one of the very queerest of the prehistoric creatures. We must see for the first time the strangely small head set on a neck not only longer but thicker than itself, as the face of a gargoyle is thrust out upon a gutter-spout, the one disproportionate crest of hair running along the ridge of that heavy neck like a beard in the wrong place; the feet, each like a solid club of horn, alone amid the feet of so many cattle; so that the true fear is to be found in showing, not the cloven, but the uncloven hoof. Nor is it mere verbal fancy to see him thus as a unique monster; for in a sense a monster means what is unique, and he is really unique. But the point is that when we thus see him as the first man saw him, we begin once more to have some imaginative sense of what it meant when the first man rode him. In such a dream he may seem ugly, but he does not seem unimpressive; and certainly that two-legged dwarf who could get on top of him will not seem unimpressive. By a longer and more erratic road we shall come back to the same marvel of the man and the horse; and the marvel will be, if possible, even more marvellous. We shall have again a glimpse of St. George; the more glorious because St. George is not riding on the horse, but rather riding on the dragon.
In this example, which I have taken merely because it is an example, it will be noted that I do not say that the nightmare seen by the first man of the forest is either more true or more wonderful than the normal mare of the stable seen by the civilised person who can appreciate what is normal. Of the two extremes, I think on the whole that the traditional grasp of truth is the better. But I say that the truth is found at one or other of these two extremes, and is lost in the intermediate condition of mere fatigue and forgetfulness of tradition. In other words, I say it is better to see a horse as a monster than to see it only as a slow substitute for a motor-car. If we have got into that state of mind about a horse as something stale, it is far better to be frightened of a horse because it is a good deal too fresh.
Now, as it is with the monster that is called a horse, so it is with the monster that is called a man. Of course the best condition of all, in my opinion, is always to have regarded man as he is regarded in my philosophy. He who holds the Christian and Catholic view of human nature will feel certain that it is a universal and therefore a sane view, and will be satisfied. But if he has lost the sane vision, he can only get it back by something very like a mad vision; that is, by seeing man as a strange animal and realising how strange an animal he is. But just as seeing the horse as a prehistoric prodigy ultimately led back to, and not away from, an admiration for the mastery of man, so the really detached consideration of the curious career of man will lead back to, and not away from, the ancient faith in the dark designs of God. In other words, it is exactly when we do see how queer the quadruped is that we praise the man who mounts him; and exactly when we do see how queer the biped is that we praise the Providence that made him. In short, it is the purpose of this introduction to maintain this thesis: that it is exactly when we do regard man as an animal that we know he is not an animal. It is precisely when we do try to picture him as a sort of horse on its hind legs, that we suddenly realise that he must be something as miraculous as the winged horse that towered up into the clouds of heaven. All roads lead to Rome, all ways lead round again to the central and civilised philosophy, including this road through elf-land and topsyturvydom. But it may be that it is better never to have left the land of the reasonable tradition, where men ride lightly upon horses and are mighty hunters before the Lord. So also in the specially Christian case we have to react against the heavy bias of fatigue. It is almost impossible to make the facts vivid, because the facts are familiar; and for fallen men it is often true that familiarity is fatigue. I am convinced that if we could tell the supernatural story of Christ word for word as of a Chinese hero, call him the Son of Heaven instead of the Son of God, and trace his rayed nimbus in the gold tread of Chinese embroideries or the gold lacquer of Chinese pottery, instead of in the gold leaf of our own old Catholic paintings, there would be a unanimous testimony to the spiritual purity of the story. We should hear nothing then of the injustice of substitution or the illogicality of atonement, of the superstitious exaggeration of the burden of sin or the impossible insolence of an invasion of the laws of nature. We should admire the chivalry of the Chinese conception of a god who fell from the sky to fight the dragons and save the wicked from being devoured by their own fault and folly. We should admire the subtlety of the Chinese view of life, which perceives that all human imperfection is in very truth a crying imperfection. We should admire the Chinese esoteric and superior wisdom, which said there are higher cosmic laws than the laws we know; we believe every common Indian conjurer who chooses to come to us and talk in the same style. If Christianity were only a new oriental fashion, it would never be reproached with being an old and oriental faith. I do not propose in this book to follow the alleged example of St. Francis Xavier with the opposite imaginative intention, and turn the Twelve Apostles into Mandarins; not so much to make them look like natives as to make them look like foreigners. I do not propose to work what I believe would be a completely successful practical joke; that of telling the whole story of the Gospel and the whole history of the church in a setting of pagodas and pigtails; and noting with malignant humour how much it was admired as a heathen story, in the very quarters where it is condemned as a Christian story. But I do propose to strike wherever possible this note of what is new and strange, and for that reason the style even on so serious a subject may sometimes be deliberately grotesque and fanciful. I do desire to help the reader to see Christendom from the outside in the sense of seeing it as a whole, against the background of other historic things; just as I desire him to see humanity as a whole against the background of natural things. And I say that in both cases, when seen thus, they stand out from their background like supernatural things. They do not fade into the rest with the colours of impressionism; they stand out from the rest with the colours of heraldry; as vivid as a red cross on a white shield or a black lion on a ground of gold. So stands the Red Clay against the green field of nature, or the White Christ against the red clay of his race.
