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“But the truth is that there is no more conscious inconsistency between the humility of a Christian and the rapacity of a Christian than there is between the humility of a lover and the rapacity of a lover. The truth is that there are no things for which men will make such herculean efforts as the things of which they know they are unworthy. There never was a man in love who did not declare that, if he strained every nerve to breaking, he was going to have his desire. And there never was a man in love who did not declare also that he ought not to have it.”

“Modesty has moved from the organ of ambition. Modesty has settled upon the organ of conviction where it was never meant to be. A man was meant to be doubtful about himself, but undoubting about the truth: this has been exactly reversed. Nowadays the part of a man that a man does assert is exactly the part he ought not to assert — himself. The part he doubts is exactly the part he ought not to doubt — the Divine Reason”

“I have heard that in some debating clubs there is a rule that the members may discuss anything except religion and politics. I cannot imagine what they do discuss; but it is quite evident that they have ruled out the only two subjects which are either important or amusing. The thing is a part of a certain modern tendency to avoid things because they lead to warmth; whereas, obvious]y, we ought, even in a social sense, to seek those things specially. The warmth of the discussion is as much a part of hospitality as the warmth of the fire.”

“But Voltaire, even at his best, really began that modern mood that has blighted all the humanitarianism he honestly supported. He started the horrible habit of helping human beings only through pitying them, and never through respecting them. Through him the oppression of the poor became a sort of cruelty to animals, and the loss of all that mystical sense that to wrong the image of God is to insult the ambassador of a King.”

“A man making the confession of any creed worth ten minutes’ intelligent talk is always a man who gains something and gives up something. So long as he does both he can create; for he is making an outline and a shape. Mahomet created, when he forbade wine but allowed five wives: he created a very big thing, which we have still to deal with. The first French Republic created, when it affirmed property and abolished peerages; France still stands like a square, four-sided building which Europe has besieged in vain. The men of the Oxford Movement would have been horrified at being compared either with Moslems or Jacobins. But their subconscious thirst was for something that Moslems and Jacobins had and ordinary Angelicans had not: the exalted excitement of consistency. If you were a Moslem you were not a Bacchanal. If you were a Republican you were not a peer. And so the Oxford men, even in their first and dimmest stages, felt that if you were a Churchman you were not a Dissenter. [...] It was an appeal to reason: reason said that if a Christian had a feast-day he must have a fast-day too. Otherwise, all days out to be alike; and this was the very Utilitarianism against which their Oxford Movement was the first and most rational assault.”

“We may say that the great Greek ideal was to have no use for useful things. The Slave was he who learned useful things; the Freeman was he who learned useless things. This still remains the ideal of many noble men of science, in the sense that they do desire truth as the great Greeks desired it; and their attitude is an eternal protest against the vulgarity of utilitarianism.”

“Si alguna vez me hubiera yo atrevido a matar a alguien -añadió con sencillez- hubiera sido a un optimista. - ¿Cómo? -exclamó Merton, risueño-. ¿A usted le parece que la alegría de uno es desagradable a los demás? - A la gente le agrada la risa frecuente -contestó el padre Brown-; pero no creo que le agrade la sonrisa perenne. La alegría sin humorismo es cosa muy cansada.”