A while back I posted something about how my approach to deciding what is ‘true’ or what I believe is based not so much on skepticism, but on my ability to integrate a new piece of information into the system of truths I already believe (or my ability to adapt the system around new information). I’ve increasingly realised that this systematic approach to truth makes it a little harder to speak about why I believe what I believe in a sort of succinct way to people who don’t believe things I believe, be they foundational (like that Jesus existed, claimed to be divine, and his death and resurrection are a form of proof for this claim), or secondary sorts of things that flow out of those core beliefs.
I think GK Chesterton articulates the challenge this presents pretty nicely in Orthodoxy.
“When once one believes in a creed, one is proud of its complexity, as scientists are proud of the complexity of science. It shows how rich it is in discoveries. If it is right at all, it is a compliment to say that it’s elaborately right. A stick might fit a hole or a stone a hollow by accident. But a key and a lock are both complex. And if a key fits a lock, you know it is the right key.
But this involved accuracy of the thing makes it very difficult to do what I now have to do, to describe this accumulation of truth. It is very hard for a man to defend anything of which he is entirely convinced. It is comparatively easy when he is only partially convinced. He is partially convinced because he has found this or that proof of the thing, and he can expound it. But a man is not really convinced of a philosophic theory when he finds that something proves it. He is only really convinced when he finds that everything proves it. And the more converging reasons he finds pointing to this conviction, the more bewildered he is if asked suddenly to sum them up. Thus, if one asked an ordinary intelligent man, on the spur of the moment, “Why do you prefer civilization to savagery?” he would look wildly round at object after object, and would only be able to answer vaguely, “Why, there is that bookcase . . . and the coals in the coal-scuttle . . . and pianos . . . and policemen.” The whole case for civilization is that the case for it is complex. It has done so many things. But that very multiplicity of proof which ought to make reply overwhelming makes reply impossible.
There is, therefore, about all complete conviction a kind of huge helplessness. The belief is so big that it takes a long time to get it into action. And this hesitation chiefly arises, oddly enough, from an indifference about where one should begin. All roads lead to Rome; which is one reason why many people never get there. In the case of this defence of the Christian conviction I confess that I would as soon begin the argument with one thing as another; I would begin it with a turnip or a taximeter cab…”
And a bonus. Which I love. On the centrality of paradox to the Christian faith, and how this is something good and not something to be resolved. He talks, first, about the humility the Gospel requires when it comes to an acknowledgment of our utter sinfulness, and the ‘pride’ required for Christians when it comes to saying that we are living, breathing, rulers of God who rule the world on his behalf.
“And now I began to find that this duplex passion was the Christian key to ethics everywhere. Everywhere the creed made a moderation out of the still crash of two impetuous emotions. Take, for instance, the matter of modesty, of the balance between mere pride and mere prostration. The average pagan, like the average agnostic, would merely say that he was content with himself, but not insolently self-satisfied, that there were many better and many worse, that his deserts were limited, but he would see that he got them. In short, he would walk with his head in the air; but not necessarily with his nose in the air. This is a manly and rational position, but it is open to the objection we noted against the compromise between optimism and pessimism — the “resignation” of Matthew Arnold. Being a mixture of two things, it is a dilution of two things; neither is present in its full strength or contributes its full colour. This proper pride does not lift the heart like the tongue of trumpets; you cannot go clad in crimson and gold for this. On the other hand, this mild rationalist modesty does not cleanse the soul with fire and make it clear like crystal; it does not (like a strict and searching humility) make a man as a little child, who can sit at the feet of the grass. It does not make him look up and see marvels; for Alice must grow small if she is to be Alice in Wonderland. Thus it loses both the poetry of being proud and the poetry of being humble. Christianity sought by this same strange expedient to save both of them….
“In so far as I am Man I am the chief of creatures. In so far as I am a man I am the chief of sinners. All humility that had meant pessimism, that had meant man taking a vague or mean view of his whole destiny — all that was to go. We were to hear no more the wail of Ecclesiastes that humanity had no pre-eminence over the brute, or the awful cry of Homer that man was only the saddest of all the beasts of the field. Man was a statue of God walking about the garden. Man had pre-eminence over all the brutes; man was only sad because he was not a beast, but a broken god. The Greek had spoken of men creeping on the earth, as if clinging to it. Now Man was to tread on the earth as if to subdue it. Christianity thus held a thought of the dignity of man that could only be expressed in crowns rayed like the sun and fans of peacock plumage. Yet at the same time it could hold a thought about the abject smallness of man that could only be expressed in fasting and fantastic submission, in the gray ashes of St. Dominic and the white snows of St. Bernard.
“Christianity got over the difficulty of combining furious opposites, by keeping them both, and keeping them both furious. The Church was positive on both points.”
And finally, on just how difficult “Orthodoxy” actually is.
This is the thrilling romance of Orthodoxy. People have fallen into a foolish habit of speaking of orthodoxy as something heavy, humdrum, and safe. There never was anything so perilous or so exciting as orthodoxy. It was sanity: and to be sane is more dramatic than to be mad. It was the equilibrium of a man behind madly rushing horses, seeming to stoop this way and to sway that, yet in every attitude having the grace of statuary and the accuracy of arithmetic. The Church in its early days went fierce and fast with any warhorse; yet it is utterly unhistoric to say that she merely went mad along one idea, like a vulgar fanaticism. She swerved to left and right, so exactly as to avoid enormous obstacles. She left on one hand the huge bulk of Arianism, buttressed by all the worldly powers to make Christianity too worldly. The next instant she was swerving to avoid an orientalism, which would have made it too unworldly. The orthodox Church never took the tame course or accepted the conventions; the orthodox Church was never respectable. It would have been easier to have accepted the earthly power of the Arians. It would have been easy, in the Calvinistic seventeenth century, to fall into the bottomless pit of predestination. It is easy to be a madman: it is easy to be a heretic. It is always easy to let the age have its head; the difficult thing is to keep one’s own. It is always easy to be a modernist; as it is easy to be a snob. To have fallen into any of those open traps of error and exaggeration which fashion after fashion and sect after sect set along the historic path of Christendom — that would indeed have been simple. It is always simple to fall; there are an infinity of angles at which one falls, only one at which one stands. To have fallen into any one of the fads from Gnosticism to Christian Science would indeed have been obvious and tame. But to have avoided them all has been one whirling adventure; and in my vision the heavenly chariot flies thundering through the ages, the dull heresies sprawling and prostrate, the wild truth reeling but erect.
