G.K. Chesterton has not been declared as much as Venerable, but his cause for sainthood is now being investigated. He is a huge influence on me, and I dedicate an appendix to him in my book.
Here are five of my favourite Chesterton quotations, drawn from a blog post on my other blog Irish Papist.
From The Defendant (1901):
There runs a strange law through the length of human history—that men are continually tending to undervalue their environment, to undervalue their happiness, to undervalue themselves. The great sin of mankind, the sin typified by the fall of Adam, is the tendency, not towards pride, but towards this weird and horrible humility.
This is the great fall, the fall by which the fish forgets the sea, the ox forgets the meadow, the clerk forgets the city, every man forgets his environment and, in the fullest and most literal sense, forgets himself. This is the real fall of Adam, and it is a spiritual fall. It is a strange thing that many truly spiritual men, such as General Gordon, have actually spent some hours in speculating upon the precise location of the Garden of Eden. Most probably we are in Eden still. It is only our eyes that have changed.
From Charles Dickens (1906):
But Dickens in his cheapest cockney utilitarianism was not only English, but unconsciously historic. Upon him descended the real tradition of "Merry England," and not upon the pallid mediævalists who thought they were reviving it. The Pre-Raphaelites, the Gothicists, the admirers of the Middle Ages, had in their subtlety and sadness the spirit of the present day. Dickens had in his buffoonery and bravery the spirit of the Middle Ages. He was much more mediæval in his attacks on mediævalism than they were in their defences of it. It was he who had the things of Chaucer, the love of large jokes and long stories and brown ale and all the white roads of England.
From What's Wrong with the World (1910):
The principle is this: that in everything worth having, even in every pleasure, there is a point of pain or tedium that must be survived, so that the pleasure may revive and endure. The joy of battle comes after the first fear of death; the joy of reading Virgil comes after the bore of learning him; the glow of the sea-bather comes after the icy shock of the sea bath; and the success of the marriage comes after the failure of the honeymoon. All human vows, laws, and contracts are so many ways of surviving with success this breaking point, this instant of potential surrender. In everything on this earth that is worth doing, there is a stage when no one would do it, except for necessity or honor. It is then that the Institution upholds a man and helps him on to the firmer ground ahead.
From Orthodoxy (1908):
The thing I do not propose to prove, the thing I propose to take as common ground between myself and any average reader, is this desirability of an active and imaginative life, picturesque and full of a poetical curiosity, a life such as western man at any rate always seems to have desired. If a man says that extinction is better than existence or blank existence better than variety and adventure, then he is not one of the ordinary people to whom I am talking. If a man prefers nothing I can give him nothing. But nearly all people I have ever met in this western society in which I live would agree to the general proposition that we need this life of practical romance; the combination of something that is strange with something that is secure. We need so to view the world as to combine an idea of wonder and an idea of welcome. We need to be happy in this wonderland without once being merely comfortable.
The last is from The Everlasting Man (1925), and refers to the story of the Nativity:
It does not exactly in the ordinary sense turn our minds to greatness; to those extensions and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero worship. It does not exactly work outwards, adventurously to the wonders to be found at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our being; like that which can sometimes take us off our guard in the pathos of small objects or the blind pieties of the poor. It is rather as if a man had found an inner room in the very heart of his own house, which he had never suspected; and seen a light from within. It is if he found something at the back of his own heart that betrayed him into good. It is not made of what the world would call strong materials; or rather it is made of materials whose strength is in that winged levity with which they brush and pass. It is all that is in us but a brief tenderness that there made eternal; all that means no more than a momentary softening that is in some strange fashion become strengthening and a repose; it is the broken speech and the lost word that are made positive and suspended unbroken; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern lie in fold upon fold over some-thing more human than humanity.
