Gilbert Keith Chesterton was born in London, England on the 29th of May, 1874. Though he considered himself a mere “rollicking journalist,” he was actually a prolific and gifted writer in virtually every area of literature. A man of strong opinions and enormously talented at defending them, his exuberant personality nevertheless allowed him to maintain warm friendships with people—such as George Bernard Shaw and H. G. Wells—with whom he vehemently disagreed.
Chesterton had no difficulty standing up for what he believed. He was one of the few journalists to oppose the Boer War. His 1922 “Eugenics and Other Evils” attacked what was at that time the most progressive of all ideas, the idea that the human race could and should breed a superior version of itself. In the Nazi experience, history demonstrated the wisdom of his once “reactionary” views.
His poetry runs the gamut from the comic 1908 “On Running After One’s Hat” to dark and serious ballads. During the dark days of 1940, when Britain stood virtually alone against the armed might of Nazi Germany, these lines from his 1911 Ballad of the White Horse were often quoted:
I tell you naught for your comfort,
Yea, naught for your desire,
Save that the sky grows darker yet
And the sea rises higher.
Though not written for a scholarly audience, his biographies of authors and historical figures like Charles Dickens and St. Francis of Assisi often contain brilliant insights into their subjects. His Father Brown mystery stories, written between 1911 and 1936, are still being read and adapted for television.
His politics fitted with his deep distrust of concentrated wealth and power of any sort. Along with his friend Hilaire Belloc and in books like the 1910 “What’s Wrong with the World” he advocated a view called “Distributionism” that was best summed up by his expression that every man ought to be allowed to own “three acres and a cow.” Though not known as a political thinker, his political influence has circled the world. Some see in him the father of the “small is beautiful” movement and a newspaper article by him is credited with provoking Gandhi to seek a “genuine” nationalism for India rather than one that imitated the British.
Heretics belongs to yet another area of literature at which Chesterton excelled. A fun-loving and gregarious man, he was nevertheless troubled in his adolescence by thoughts of suicide. In Christianity he found the answers to the dilemmas and paradoxes he saw in life. Other books in that same series include his 1908 Orthodoxy (written in response to attacks on this book) and his 1925 The Everlasting Man. Orthodoxy is also available as electronic text.
Chesterton died on the 14th of June, 1936 in Beaconsfield, Buckinghamshire, England. During his life he published 69 books and at least another ten based on his writings have been published after his death. Many of those books are still in print. Ignatius Press is systematically publishing his collected writings.
I. Introductory Remarks on the Importance of Orthodoxy
Nothing more strangely indicates an enormous and silent evil of modern society than the extraordinary use which is made nowadays of the word “orthodox.” In former days the heretic was proud of not being a heretic. It was the kingdoms of the world and the police and the judges who were heretics. He was orthodox. He had no pride in having rebelled against them; they had rebelled against him. The armies with their cruel security, the kings with their cold faces, the decorous processes of State, the reasonable processes of law—all these like sheep had gone astray. The man was proud of being orthodox, was proud of being right. If he stood alone in a howling wilderness he was more than a man; he was a church. He was the centre of the universe; it was round him that the stars swung. All the tortures torn out of forgotten hells could not make him admit that he was heretical. But a few modern phrases have made him boast of it. He says, with a conscious laugh, “I suppose I am very heretical,” and looks round for applause. The word “heresy” not only means no longer being wrong; it practically means being clear-headed and courageous. The word “orthodoxy” not only no longer means being right; it practically means being wrong. All this can mean one thing, and one thing only. It means that people care less for whether they are philosophically right. For obviously a man ought to confess himself crazy before he confesses himself heretical. The Bohemian, with a red tie, ought to pique himself on his orthodoxy. The dynamiter, laying a bomb, ought to feel that, whatever else he is, at least he is orthodox.
It is foolish, generally speaking, for a philosopher to set fire to another philosopher in Smithfield Market because they do not agree in their theory of the universe. That was done very frequently in the last decadence of the Middle Ages, and it failed altogether in its object. But there is one thing that is infinitely more absurd and unpractical than burning a man for his philosophy. This is the habit of saying that his philosophy does not matter, and this is done universally in the twentieth century, in the decadence of the great revolutionary period. General theories are everywhere contemned; the doctrine of the Rights of Man is dismissed with the doctrine of the Fall of Man. Atheism itself is too theological for us to-day. Revolution itself is too much of a system; liberty itself is too much of a restraint. We will have no generalizations. Mr. Bernard Shaw has put the view in a perfect epigram: “The golden rule is that there is no golden rule.” We are more and more to discuss details in art, politics, literature. A man’s opinion on tramcars matters; his opinion on Botticelli matters; his opinion on all things does not matter. He may turn over and explore a million objects, but he must not find that strange object, the universe; for if he does he will have a religion, and be lost. Everything matters—except everything.
Examples are scarcely needed of this total levity on the subject of cosmic philosophy. Examples are scarcely needed to show that, whatever else we think of as affecting practical affairs, we do not think it matters whether a man is a pessimist or an optimist, a Cartesian or a Hegelian, a materialist or a spiritualist. Let me, however, take a random instance. At any innocent tea-table we may easily hear a man say, “Life is not worth living.” We regard it as we regard the statement that it is a fine day; nobody thinks that it can possibly have any serious effect on the man or on the world. And yet if that utterance were really believed, the world would stand on its head. Murderers would be given medals for saving men from life; firemen would be denounced for keeping men from death; poisons would be used as medicines; doctors would be called in when people were well; the Royal Humane Society would be rooted out like a horde of assassins. Yet we never speculate as to whether the conversational pessimist will strengthen or disorganize society; for we are convinced that theories do not matter.
This was certainly not the idea of those who introduced our freedom. When the old Liberals removed the gags from all the heresies, their idea was that religious and philosophical discoveries might thus be made. Their view was that cosmic truth was so important that every one ought to bear independent testimony. The modern idea is that cosmic truth is so unimportant that it cannot matter what any one says. The former freed inquiry as men loose a noble hound; the latter frees inquiry as men fling back into the sea a fish unfit for eating. Never has there been so little discussion about the nature of men as now, when, for the first time, any one can discuss it. The old restriction meant that only the orthodox were allowed to discuss religion. Modern liberty means that nobody is allowed to discuss it. Good taste, the last and vilest of human superstitions, has succeeded in silencing us where all the rest have failed. Sixty years ago it was bad taste to be an avowed atheist. Then came the Bradlaughites, the last religious men, the last men who cared about God; but they could not alter it. It is still bad taste to be an avowed atheist. But their agony has achieved just his—that now it is equally bad taste to be an avowed Christian. Emancipation has only locked the saint in the same tower of silence as the heresiarch. Then we talk about Lord Anglesey and the weather, and call it the complete liberty of all the creeds.
But there are some people, nevertheless—and I am one of them—who think that the most practical and important thing about a man is still his view of the universe. We think that for a landlady considering a lodger, it is important to know his income, but still more important to know his philosophy. We think that for a general about to fight an enemy, it is important to know the enemy’s numbers, but still more important to know the enemy’s philosophy. We think the question is not whether the theory of the cosmos affects matters, but whether in the long run, anything else affects them. 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 practising.
Now, in our time, philosophy or religion, our theory, that is, about ultimate things, has been driven out, more or less simultaneously, from two fields which it used to occupy. General ideals used to dominate literature. They have been driven out by the cry of “art for art’s sake.” General ideals used to dominate politics. They have been driven out by the cry of “efficiency,” which may roughly be translated as “politics for politics’ sake.” Persistently for the last twenty years the ideals of order or liberty have dwindled in our books; the ambitions of wit and eloquence have dwindled in our parliaments. Literature has purposely become less political; politics have purposely become less literary. General theories of the relation of things have thus been extruded from both; and we are in a position to ask, “What have we gained or lost by this extrusion? Is literature better, is politics better, for having discarded the moralist and the philosopher?”
When everything about a people is for the time growing weak and ineffective, it begins to talk about efficiency. So it is that when a man’s body is a wreck he begins, for the first time, to talk about health. Vigorous organisms talk not about their processes, but about their aims. There cannot be any better proof of the physical efficiency of a man than that he talks cheerfully of a journey to the end of the world. And there cannot be any better proof of the practical efficiency of a nation than that it talks constantly of a journey to the end of the world, a journey to the Judgment Day and the New Jerusalem. There can be no stronger sign of a coarse material health than the tendency to run after high and wild ideals; it is in the first exuberance of infancy that we cry for the moon. None of the strong men in the strong ages would have understood what you meant by working for efficiency. Hildebrand would have said that he was working not for efficiency, but for the Catholic Church. Danton would have said that he was working not for efficiency, but for liberty, equality, and fraternity. Even if the ideal of such men were simply the ideal of kicking a man downstairs, they thought of the end like men, not of the process like paralytics. They did not say, “Efficiently elevating my right leg, using, you will notice, the muscles of the thigh and calf, which are in excellent order, I—” Their feeling was quite different. They were so filled with the beautiful vision of the man lying flat at the foot of the staircase that in that ecstasy the rest followed in a flash. In practice, the habit of generalizing and idealizing did not by any means mean worldly weakness. The time of big theories was the time of big results. In the era of sentiment and fine words, at the end of the eighteenth century, men were really robust and effective. The sentimentalists conquered Napoleon. The cynics could not catch De Wet. 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. And just as this repudiation of big words and big visions has brought forth a race of small men in politics, so it has brought forth a race of small men in the arts. Our modern politicians claim the colossal license of Caesar and the Superman, claim that they are too practical to be pure and too patriotic to be moral; but the upshot of it all is that a mediocrity is Chancellor of the Exchequer. Our new artistic philosophers call for the same moral license, for a freedom to wreck heaven and earth with their energy; but the upshot of it all is that a mediocrity is Poet Laureate. 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.
The theory of the unmorality of art has established itself firmly in the strictly artistic classes. They are free to produce anything they like. They are free to write a “Paradise Lost” in which Satan shall conquer God. They are free to write a “Divine Comedy” in which heaven shall be under the floor of hell. And what have they done? Have they produced in their universality anything grander or more beautiful than the things uttered by the fierce Ghibbeline Catholic, by the rigid Puritan schoolmaster? We know that they have produced only a few roundels. Milton does not merely beat them at his piety, he beats them at their own irreverence. In all their little books of verse you will not find a finer defiance of God than Satan’s. Nor will you find the grandeur of paganism felt as that fiery Christian felt it who described Faranata lifting his head as in disdain of hell. And the reason is very obvious. 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.
Neither in the world of politics nor that of literature, then, has the rejection of general theories proved a success. It may be that there have been many moonstruck and misleading ideals that have from time to time perplexed mankind. But assuredly there has been no ideal in practice so moonstruck and misleading as the ideal of practicality. Nothing has lost so many opportunities as the opportunism of Lord Rosebery. He is, indeed, a standing symbol of this epoch—the man who is theoretically a practical man, and practically more unpractical than any theorist. Nothing in this universe is so unwise as that kind of worship of worldly wisdom. A man who is perpetually thinking of whether this race or that race is strong, of whether this cause or that cause is promising, is the man who will never believe in anything long enough to make it succeed. The opportunist politician is like a man who should abandon billiards because he was beaten at billiards, and abandon golf because he was beaten at golf. There is nothing which is so weak for working purposes as this enormous importance attached to immediate victory. There is nothing that fails like success.
And having discovered that opportunism does fail, I have been induced to look at it more largely, and in consequence to see that it must fail. I perceive that it is far more practical to begin at the beginning and discuss theories. I see that the men who killed each other about the orthodoxy of the Homoousion were far more sensible than the people who are quarrelling about the Education Act. For the Christian dogmatists were trying to establish a reign of holiness, and trying to get defined, first of all, what was really holy. But our modern educationists are trying to bring about a religious liberty without attempting to settle what is religion or what is liberty. If the old priests forced a statement on mankind, at least they previously took some trouble to make it lucid. It has been left for the modern mobs of Anglicans and Nonconformists to persecute for a doctrine without even stating it.
For these reasons, and for many more, I for one have come to believe in going back to fundamentals. Such is the general idea of this book. I wish to deal with my most distinguished contemporaries, not personally or in a merely literary manner, but in relation to the real body of doctrine which they teach. I am not concerned with Mr. Rudyard Kipling as a vivid artist or a vigorous personality; I am concerned with him as a Heretic—that is to say, a man whose view of things has the hardihood to differ from mine. I am not concerned with Mr. Bernard Shaw as one of the most brilliant and one of the most honest men alive; I am concerned with him as a Heretic—that is to say, a man whose philosophy is quite solid, quite coherent, and quite wrong. I revert to the doctrinal methods of the thirteenth century, inspired by the general hope of getting something done.
Suppose that a great commotion arises in the street about something, let us say a lamp-post, which many influential persons desire to pull down. A grey-clad monk, who is the spirit of the Middle Ages, is approached upon the matter, and begins to say, in the arid manner of the Schoolmen, “Let us first of all consider, my brethren, the value of Light. If Light be in itself good—” At this point he is somewhat excusably knocked down. All the people make a rush for the lamp-post, the lamp-post is down in ten minutes, and they go about congratulating each other on their unmediaeval practicality. But as things go on they do not work out so easily. Some people have pulled the lamp-post down because they wanted the electric light; some because they wanted old iron; some because they wanted darkness, because their deeds were evil. Some thought it not enough of a lamp-post, some too much; some acted because they wanted to smash municipal machinery; some because they wanted to smash something. And there is war in the night, no man knowing whom he strikes. So, gradually and inevitably, to-day, to-morrow, or the next day, there comes back the conviction that the monk was right after all, and that all depends on what is the philosophy of Light. Only what we might have discussed under the gas-lamp, we now must discuss in the dark.
II. On the Negative Spirit
Much has been said, and said truly, of the monkish morbidity, of the hysteria which as often gone with the visions of hermits or nuns. But let us never forget that this visionary religion is, in one sense, necessarily more wholesome than our modern and reasonable morality. It is more wholesome for this reason, that it can contemplate the idea of success or triumph in the hopeless fight towards the ethical ideal, in what Stevenson called, with his usual startling felicity, “the lost fight of virtue.” A modern morality, on the other hand, can only point with absolute conviction to the horrors that follow breaches of law; its only certainty is a certainty of ill. It can only point to imperfection. It has no perfection to point to. But the monk meditating upon Christ or Buddha has in his mind an image of perfect health, a thing of clear colours and clean air. He may contemplate this ideal wholeness and happiness far more than he ought; he may contemplate it to the neglect of exclusion of essential THINGS he may contemplate it until he has become a dreamer or a driveller; but still it is wholeness and happiness that he is contemplating. He may even go mad; but he is going mad for the love of sanity. But the modern student of ethics, even if he remains sane, remains sane from an insane dread of insanity.
The anchorite rolling on the stones in a frenzy of submission is a healthier person fundamentally than many a sober man in a silk hat who is walking down Cheapside. For many such are good only through a withering knowledge of evil. I am not at this moment claiming for the devotee anything more than this primary advantage, that though he may be making himself personally weak and miserable, he is still fixing his thoughts largely on gigantic strength and happiness, on a strength that has no limits, and a happiness that has no end. Doubtless there are other objections which can be urged without unreason against the influence of gods and visions in morality, whether in the cell or street. But this advantage the mystic morality must always have—it is always jollier. A young man may keep himself from vice by continually thinking of disease. He may keep himself from it also by continually thinking of the Virgin Mary. There may be question about which method is the more reasonable, or even about which is the more efficient. But surely there can be no question about which is the more wholesome.
I remember a pamphlet by that able and sincere secularist, Mr. G. W. Foote, which contained a phrase sharply symbolizing and dividing these two methods. The pamphlet was called BEER AND BIBLE, those two very noble things, all the nobler for a conjunction which Mr. Foote, in his stern old Puritan way, seemed to think sardonic, but which I confess to thinking appropriate and charming. I have not the work by me, but I remember that Mr. Foote dismissed very contemptuously any attempts to deal with the problem of strong drink by religious offices or intercessions, and said that a picture of a drunkard’s liver would be more efficacious in the matter of temperance than any prayer or praise. In that picturesque expression, it seems to me, is perfectly embodied the incurable morbidity of modern ethics. In that temple the lights are low, the crowds kneel, the solemn anthems are uplifted. But that upon the altar to which all men kneel is no longer the perfect flesh, the body and substance of the perfect man; it is still flesh, but it is diseased. It is the drunkard’s liver of the New Testament that is marred for us, which we take in remembrance of him.
Now, it is this great gap in modern ethics, the absence of vivid pictures of purity and spiritual triumph, which lies at the back of the real objection felt by so many sane men to the realistic literature of the nineteenth century. If any ordinary man ever said that he was horrified by the subjects discussed in Ibsen or Maupassant, or by the plain language in which they are spoken of, that ordinary man was lying. The average conversation of average men throughout the whole of modern civilization in every class or trade is such as Zola would never dream of printing. Nor is the habit of writing thus of these things a new habit. On the contrary, it is the Victorian prudery and silence which is new still, though it is already dying. The tradition of calling a spade a spade starts very early in our literature and comes down very late. But the truth is that the ordinary honest man, whatever vague account he may have given of his feelings, was not either disgusted or even annoyed at the candour of the moderns. What disgusted him, and very justly, was not the presence of a clear realism, but the absence of a clear idealism. Strong and genuine religious sentiment has never had any objection to realism; on the contrary, religion was the realistic thing, the brutal thing, the thing that called names. This is the great difference between some recent developments of Nonconformity and the great Puritanism of the seventeenth century. It was the whole point of the Puritans that they cared nothing for decency. Modern Nonconformist newspapers distinguish themselves by suppressing precisely those nouns and adjectives which the founders of Nonconformity distinguished themselves by flinging at kings and queens. But if it was a chief claim of religion that it spoke plainly about evil, it was the chief claim of all that it spoke plainly about good. The thing which is resented, and, as I think, rightly resented, in that great modern literature of which Ibsen is typical, is that while the eye that can perceive what are the wrong things increases in an uncanny and devouring clarity, the eye which sees what things are right is growing mistier and mistier every moment, till it goes almost blind with doubt. If we compare, let us say, the morality of the DIVINE COMEDY with the morality of Ibsen’s GHOSTS, we shall see all that modern ethics have really done. No one, I imagine, will accuse the author of the INFERNO of an Early Victorian prudishness or a Podsnapian optimism. But Dante describes three moral instruments—Heaven, Purgatory, and Hell, the vision of perfection, the vision of improvement, and the vision of failure. Ibsen has only one—Hell. It is often said, and with perfect truth, that no one could read a play like GHOSTS and remain indifferent to the necessity of an ethical self-command. That is quite true, and the same is to be said of the most monstrous and material descriptions of the eternal fire. It is quite certain the realists like Zola do in one sense promote morality—they promote it in the sense in which the hangman promotes it, in the sense in which the devil promotes it. But they only affect that small minority which will accept any virtue of courage. Most healthy people dismiss these moral dangers as they dismiss the possibility of bombs or microbes. Modern realists are indeed Terrorists, like the dynamiters; and they fail just as much in their effort to create a thrill. Both realists and dynamiters are well-meaning people engaged in the task, so obviously ultimately hopeless, of using science to promote morality.
I do not wish the reader to confuse me for a moment with those vague persons who imagine that Ibsen is what they call a pessimist. There are plenty of wholesome people in Ibsen, plenty of good people, plenty of happy people, plenty of examples of men acting wisely and things ending well. That is not my meaning. My meaning is that Ibsen has throughout, and does not disguise, a certain vagueness and a changing attitude as well as a doubting attitude towards what is really wisdom and virtue in this life—a vagueness which contrasts very remarkably with the decisiveness with which he pounces on something which he perceives to be a root of evil, some convention, some deception, some ignorance. We know that the hero of GHOSTS is mad, and we know why he is mad. We do also know that Dr. Stockman is sane; but we do not know why he is sane. Ibsen does not profess to know how virtue and happiness are brought about, in the sense that he professes to know how our modern sexual tragedies are brought about. Falsehood works ruin in THE PILLARS OF SOCIETY, but truth works equal ruin in THE WILD DUCK. There are no cardinal virtues of Ibsenism. There is no ideal man of Ibsen. All this is not only admitted, but vaunted in the most valuable and thoughtful of all the eulogies upon Ibsen, Mr. Bernard Shaw’s QUINTESSENCE OF IBSENISM. Mr. Shaw sums up Ibsen’s teaching in the phrase, “The golden rule is that there is no golden rule.” In his eyes this absence of an enduring and positive ideal, this absence of a permanent key to virtue, is the one great Ibsen merit. I am not discussing now with any fullness whether this is so or not. All I venture to point out, with an increased firmness, is that this omission, good or bad, does leave us face to face with the problem of a human consciousness filled with very definite images of evil, and with no definite image of good. To us light must be henceforward the dark thing—the thing of which we cannot speak. To us, as to Milton’s devils in Pandemonium, it is darkness that is visible. The human race, according to religion, fell once, and in falling gained knowledge of good and of evil. Now we have fallen a second time, and only the knowledge of evil remains to us.
A great silent collapse, an enormous unspoken disappointment, has in our time fallen on our Northern civilization. All previous ages have sweated and been crucified in an attempt to realize what is really the right life, what was really the good man. A definite part of the modern world has come beyond question to the conclusion that there is no answer to these questions, that the most that we can do is to set up a few notice-boards at places of obvious danger, to warn men, for instance, against drinking themselves to death, or ignoring the mere existence of their neighbours. Ibsen is the first to return from the baffled hunt to bring us the tidings of great failure.
Every one of the popular modern phrases and ideals is a dodge in order to shirk the problem of what is good. We are fond of talking about “liberty”; that, as we talk of it, is a dodge to avoid discussing what is good. We are fond of talking about “progress”; that is a dodge to avoid discussing what is good. We are fond of talking about “education”; that is a dodge to avoid discussing what is good. The modern man says, “Let us leave all these arbitrary standards and embrace liberty.” This is, logically rendered, “Let us not decide what is good, but let it be considered good not to decide it.” He says, “Away with your old moral formulae; I am for progress.” This, logically stated, means, “Let us not settle what is good; but let us settle whether we are getting more of it.” He says, “Neither in religion nor morality, my friend, lie the hopes of the race, but in education.” This, clearly expressed, means, “We cannot decide what is good, but let us give it to our children.”
Mr. H.G. Wells, that exceedingly clear-sighted man, has pointed out in a recent work that this has happened in connection with economic questions. The old economists, he says, made generalizations, and they were (in Mr. Wells’s view) mostly wrong. But the new economists, he says, seem to have lost the power of making any generalizations at all. And they cover this incapacity with a general claim to be, in specific cases, regarded as “experts”, a claim “proper enough in a hairdresser or a fashionable physician, but indecent in a philosopher or a man of science.” But in spite of the refreshing rationality with which Mr. Wells has indicated this, it must also be said that he himself has fallen into the same enormous modern error. In the opening pages of that excellent book MANKIND IN THE MAKING, he dismisses the ideals of art, religion, abstract morality, and the rest, and says that he is going to consider men in their chief function, the function of parenthood. He is going to discuss life as a “tissue of births.” He is not going to ask what will produce satisfactory saints or satisfactory heroes, but what will produce satisfactory fathers and mothers. The whole is set forward so sensibly that it is a few moments at least before the reader realises that it is another example of unconscious shirking. What is the good of begetting a man until we have settled what is the good of being a man? You are merely handing on to him a problem you dare not settle yourself. It is as if a man were asked, “What is the use of a hammer?” and answered, “To make hammers”; and when asked, “And of those hammers, what is the use?” answered, “To make hammers again”. Just as such a man would be perpetually putting off the question of the ultimate use of carpentry, so Mr. Wells and all the rest of us are by these phrases successfully putting off the question of the ultimate value of the human life.
The case of the general talk of “progress” is, indeed, an extreme one. As enunciated today, “progress” is simply a comparative of which we have not settled the superlative. We meet every ideal of religion, patriotism, beauty, or brute pleasure with the alternative ideal of progress—that is to say, we meet every proposal of getting something that we know about, with an alternative proposal of getting a great deal more of nobody knows what. 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. Never perhaps since the beginning of the world has there been an age that had less right to use the word “progress” than we. In the Catholic twelfth century, in the philosophic eighteenth century, the direction may have been a good or a bad one, men may have differed more or less about how far they went, and in what direction, but about the direction they did in the main agree, and consequently they had the genuine sensation of progress. But it is precisely about the direction that we disagree. Whether the future excellence lies in more law or less law, in more liberty or less liberty; whether property will be finally concentrated or finally cut up; whether sexual passion will reach its sanest in an almost virgin intellectualism or in a full animal freedom; whether we should love everybody with Tolstoy, or spare nobody with Nietzsche;—these are the things about which we are actually fighting most. It is not merely true that the age which has settled least what is progress is this “progressive” age. It is, moreover, true that the people who have settled least what is progress are the most “progressive” people in it. The ordinary mass, the men who have never troubled about progress, might be trusted perhaps to progress. The particular individuals who talk about progress would certainly fly to the four winds of heaven when the pistol-shot started the race. I do not, therefore, say that the word “progress” is unmeaning; I say it is unmeaning without the previous definition of a moral doctrine, and that it can only be applied to groups of persons who hold that doctrine in common. Progress is not an illegitimate word, but it is logically evident that it is illegitimate for us. It is a sacred word, a word which could only rightly be used by rigid believers and in the ages of faith.
From Gutenberg: Heretics