lunedì 23 luglio 2018

Letters: GK Chesterton stepped aside for Compton MacKenzie | The National

Letters: GK Chesterton stepped aside for Compton MacKenzie

Whisky Galore writer Compton MacKenzie was rector of University of Glasgow from 1931 to 1934

I READ with great interest Professor Joseph Farrell's Essay on the influence of Scotland on the English writer GK Chesterton in which he argues – correctly in my view – that GKC, though he could be classed as an "English nationalist", nevertheless simultaneously respected "the reality of the independent nationalities under the British Crown" (A Fine Romance, July 9).

I also agree with the professor's view that Chesterton's allegorical novel, The Napoleon of Notting Hill "can be read as a parable, however quixotic, of the value of small nations", though I would add "as of their democratic rights".

As additional evidence I would cite Chesterton's albeit peripheral role in the 1931 Glasgow University rectorial election. He himself had been asked to stand as a candidate by the Glasgow University Distributist Club – founded circa 1930 largely by my own father, the late John Bayne, as it happens.

But on hearing that the also recently founded GU Scottish Nationalist Association (GUSNA) (1927) had already nominated his fellow writer, fellow alumnus of St Paul's School, Westminster and fellow Roman Catholic "convert" Compton MacKenzie for the post, Chesterton immediately declined the Distributist invitation and went on to recommend at a well-attended public meeting in the Glasgow University Union that his supporters should instead vote for MacKenzie – who was subsequently elected as the first Scottish nationalist rector of any Scottish university with the Tory, Liberal, Labour, and New Party (Sir Oswald Mosley) candidates all trailing in that order.

Mosley, who later founded the British Union of Fascists, only attracted a derisory 21 votes.

A footnote to the 1931 rectorial election campaign occurred in 1950 when the student nationalist leader in 1931, none other than "King" John MacCormick (a founder member of both the National Party of Scotland (1928) and the SNP (1934) and in the post-war years of the cross-party home rule pressure group the Scottish Covenant Association) was himself elected rector as GUSNA'S candidate – with the support also, I understand, of the GU Distributist Club.

A decade or so later during my own student days in 1962, the GU Distributist Club of which I was by then an office-bearer supported the albeit less successful candidacy of Dr Robert MacIntyre, who back in 1945 had been the first SNP MP to be elected to Westminster. He nevertheless took a perfectly respectable second place behind the African Nationalist candidate ex-Chief Albert Lutuli, sponsored by the Liberal and Labour Clubs and well ahead of the Tory candidate and future Prime Minister Edward Heath, who came bottom of the poll.

Ian O Bayne

MORE than 30 people from all over Scotland met in Edinburgh on a sunny Tuesday evening to listen to Madeleine, a young student from Nicaragua, introduced by local film script writer Paul Laverty.

After hearing Paul, who had worked in the 1980s as human rights observer for Scottish Medical Aid for Nicaragua, describe the important gains of the early Sandinista revolution such as literacy and free elections in 1984, they heard Madeleine described the details of the murderous Daniel Ortega regime since April 18. The Orteguista national police, helped openly by hooded, motorised paramilitary death squads, have killed 300-400 mostly young Nicaraguan people.

When answering some questions Madeleine pointed out that most of the victims had been the children and grandchildren of Sandinista veterans and their demands now were for the president to stop the mass murder, and to step down immediately allowing an interim government to oversee immediate elections.

She brought the audience up-to-date with more than 30 killings two days ago in Carazo near the capital Managua.

There will be a practical solidarity meeting at 7pm on Thursday, July 19 in rooms at St Augustine United Church, George IV Bridge, Edinburgh.

Norman Lockhart

WEE Ginger Dug provides an excellent summation of the problems that face the citizens of Scotland every year (End the annual shame of Orange Order marches, July 11).

As much as the Orange Order have human rights, so do the ordinary people of Scotland.

I will be honest, up until Saturday I gave them the benefit of doubt, but not any more.

Their behaviour has gone way over the top and was an utter disgrace, but instead of condemnation the Orange Order came away with their "it wisny us,the Canon shudny huv come oot and antagonised us poor wee souls." Utter tripe in my opinion.

If these bigots wish to be civilised then they can play to their hearts' content just as long as they are miles away from any city.

Their times is up, and good riddance to bad news.

Tony Hendrix

St. Gilbert? In Coming Weeks, the Fate of G.K. Chesterton Will Be Known

St. Gilbert? In Coming Weeks, the Fate of G.K. Chesterton Will Be Known

Is the process of canonization about to start for the British writer?

Is he or is he not on the road to being canonized?

In the coming weeks, the fate of Gilbert Keith Chesterton will be known.

Soon, all eyes will turn upon Canon John Udris as he presents his written report to the bishop of Northampton, England, with, thereafter, a decision being made.

For the past five years, Canon Udris has been the man tasked by Bishop Peter Doyle to explore whether Chesterton was a saint. Before embarking on this latest investigation, Canon Udris was already well-acquainted with the life and writings of the author, not least because the cleric had been the parish priest of Beaconsfield, the English town approximately 25 miles northwest of London, where Chesterton lived with his wife, Frances, from 1909 until his death in 1936.

Beaconsfield is also the reason why the Catholic Diocese of Northampton is involved. It is within its boundaries that that town lies, and it is in the town's cemetery where Chesterton's grave is found.

To be clear, Chesterton has not cleared the first hurdle of the process necessary to declare someone a saint. Currently, the ongoing preliminary investigation revolves around simply what Chesterton's contemporaries thought of him — did they sense sanctity in the writer?

Needless to say, Canon Udris has spent many hours browsing over records, press reports and Chesterton's countless works, papers and notebooks in the British Library and elsewhere. Letters to the author's wife shortly after Chesterton's death have been especially important in establishing the immediate response to that news and people's then-unfiltered views of the writer.

It would be fair to say Chesterton remains a giant in English Letters, and even more so a towering figure in today's Catholic literary world. The debate about his sanctity may be of great significance to the Church in general, but to Catholic writers, it is of particular significance.

In his lifetime, Chesterton was a controversialist. So, perhaps not surprisingly, there have been voices raised in favor and against this proposition of canonization. Both sides claim to be devotees of the author's work; both sides claim to have Chesterton's legacy to the fore in arriving at their differing positions.

The Case for the Prosecution

There are two main objections raised against the cause of Chesterton going forward.

The first is the most straightforward. In short, there is no local "cult," or following.

As Canon Udris told the Register, "An unusual aspect about this potential cause is a distinct lack of local cult, though a similar thing could be said about Newman until relatively recently. But this is certainly changing."

There are many who admire Chesterton the writer, the stylist, the literary character — but this is not the same as a cult around his holy intercession.

Canon Udris remembers that, in all his years in Beaconsfield, many would come to his presbytery door asking directions to the grave of Chesterton or where to find the house he shared with Frances. Invariably, those asking these questions would be doing so in North American accents. Father Udris remembers one priest visiting from the United States prophesizing that Chesterton's "tomb shall be a sacred shrine for many an American."

Unlike North America, though, in England today Chesterton is chiefly remembered as the creator of the Father Brown stories and little else. Some literati would recognize Chesterton as a great stylist of the early 20th century, but even they are a minority.

The recent news reports of a possible declaration on Chesterton's process being opened was met with some amusement in the British press, but not much else, as he is no longer a household name. Any resultant debate about his possible canonization has occurred within the world of Catholic journalism. The main bone of contention being that Chesterton's cause cannot, must not, advance, due to the writer's alleged anti-Semitism.

Whereas the first problem with the Chesterton cause, lack of local cult, is a local issue, the other accusation is a universal one that will spark debate and reaction from quarters not normally interested in the cause of saints.

Writing in The Daily Telegraph, journalist Melanie McDonagh pointed out, "For the Catholic Church to declare someone a saint says something about the Church as well as about the individual concerned. And if the bishop of Northampton has any sense, he'll park the matter of G.K. right there. Because Chesterton, for all his merits, was anti-Semitic."

She goes on to add, "[Chesterton] felt that Jews were fundamentally not English, that Judaism mattered more to them than the countries where they lived."

She concludes, "This view, which Chesterton articulated before the Holocaust, was most fully expressed in his hair-raising suggestion that Jews in public life should wear Oriental dress, by way of reminder that they were not really English. It's not acceptable, not now, not then, for a man, no matter how great in other ways, to be declared a saint who says as much. It is a flaw which all his other merits cannot put right. Canonizing him would be, to put it mildly, impolitic."

The Case for the Defense

There are many Catholic writers influenced by Chesterton — some more so than others. A number have been converted to Catholicism or had their conversion process started by reading Chesterton's work.

Take, for example, Joseph Pearce, writer and broadcaster, who penned a biography of Chesterton in 1990s.

Speaking to the Register, Pearce sees no problems with the ongoing process of investigation or what it may turn up: "I'm delighted that Chesterton's cause might be opened, not least because he is indubitably the most eloquent defender of the faith since Newman."

Pearce is not concerned about any potential fallout from this process, saying, "I doubt that Chesterton's cause, should it be opened, will alienate many readers. Non-Catholic readers of Chesterton are already aware of his vibrant Catholicism; on the other hand, many Catholics who have not read Chesterton will be more likely to do so were his cause to be opened."

From a personal perspective, Pearce added, "Chesterton, under grace, was the most important influence on my conversion to Catholicism. As such, I have an unpayable debt of gratitude to him."

It is worth remembering that that journey of which Pearce speaks began when he was in a London prison cell, as he was then a leading force in far-right extremism. Pearce points to Chesterton's work as helping him move away from his then-prejudices.

Another witness for the defense is also a writer whose conversion process was influenced by Chesterton.

Dawn Eden Goldstein, bestselling author and a Jewish convert, told the Register, "I credit Chesterton's novel The Man Who Was Thursday with sparking my conversion. With its powerful treatment of the meaning of suffering, it opened me up to an understanding of what Christian faith is about."

Goldstein sees a bigger picture than just that of a process initiated by an obscure English diocese.

"G.K. Chesterton was in many respects a great witness for the faith, so I have no objection to his cause being opened," she said. "That said, there are questions concerning whether his writings and way of life as a whole displayed the heroic virtue required for sainthood. The canonization process will necessarily entail an investigation into those questions."

For Goldstein, the whole process is one of faith, both Chesterton's and for today's Catholics.

"Given that formal canonization is generally considered to be an infallible act of the magisterium, I trust the process," she said. "The ultimate outcome is up to divine Providence." She added, "If Chesterton becomes a saint, it will be because God wants the faithful to see him as a model and to ask his intercession. If not, the beauty and wisdom of the best of Chesterton's writings will remain important for the Church."

So the defense could point to the "spark" of conversion from a former violent racist and a Jewish convert to Catholicism, both influenced by the pen of Chesterton. Given the claims against him, this is a paradox the Englishman would have relished.

On the subject of anti-Semitism, Canon Udris told the Register, "Let's be clear that if the alleged anti-Semitism can't be credibly countered, there will be no cause. It's an allegation he had to defend himself against in his lifetime. Yes, there are things he wrote that now make us wince. Yes, there are things that now sound offensive to us. But the more I read Chesterton, the more I see he could have no truck with any kind of hatred, except the hatred of ideas; eschewed those that espoused any kind of ethnic hatred. More than that, he sought to defend with his pen the victims of such ideas."

Further Concerns

Some Catholics have reservations about Chesterton the "saint" simply on account of that putting off potential readers or allowing the writer to be used in ways against the Church.

This is a concern shared by Dale Ahlquist, the president of the American Chesterton Society. Speaking to the Register, he said, "There are some who think that beatification will somehow make Chesterton smaller, make him the 'property' of the Catholic Church. There are others who don't know anything about Chesterton, but still manage to get him wrong: They portray him as an unrighteous man, a bigot, a lush, a glutton. They will use their misunderstanding to attack the Catholic Church. They are already alienated, but they will further alienate themselves. And there are those who have a very limited idea of what sainthood is, and they will be alienated because Chesterton breaks the mold." 

Whatever the decision on the sanctity of Gilbert Keith Chesterton, one thing is clear — his life and writings have already influenced many for good.

As Ahlquist explained, "Chesterton brought me to the Catholic Church. Along the way, I started a literary society, a school and a publishing company, all inspired by him. I've written five books on Chesterton. But the point is: He became a permanent friend, a happy daily presence in my life. He inspires me to be more patient with my enemies, more humble, more charitable. His eloquence is a great pleasure, his wit a great boost, and his certitude a great comfort."

As his investigation draws to a close, reflecting on his five years immersed in all things Chesterton, Canon Udris told the Register, "I have thoroughly enjoyed this journey. The protracted contact with G.K.'s words, ideas and influence has been such a blessing."

Register correspondent K.V. Turley writes from London.

This story was updated after posting.

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domenica 22 luglio 2018

«Se potessi credere in qualcosa, di certo crederei nella tua Chiesa»: la Fede, il Papa e l’autorità secondo tre scrittori cattolici inglesi del primo Novecento | Radio Spada

Making a Saint: A status report on the Cause for Chesterton – Catholic World Report - Dale Ahlquist sulla santità di Chesterton, lo stato attuale della causa e il convegno in Croazia

Making a Saint: A status report on the Cause for Chesterton – Catholic World Report

Making a Saint: A status report on the Cause for Chesterton

Though holiness is rare thing, it is not a narrow thing. But people have a narrow idea of sainthood, and Chesterton generally doesn't fit.

Some papers have reported that the Cause for G.K. Chesterton has already been opened. Chesterton, who made his living as a journalist, would be amused and not surprised that the papers would get it wrong.

Here is the status report.

Five years ago, Bishop Peter Doyle, of Northampton, England, appointed Father John Udris to be the Investigator for Chesterton, which means he was to prepare a report on Chesterton's life, on whether or not there was evidence of heroic virtue and holiness, and if there is a cult devoted to Chesterton. Fr. Udris will be completing his report this month. It involved a lot of research, but also gathering testimony from people all around the world. Obviously, he heard from me.

But another person he heard from was Bishop Robert Barron, who wrote: "I'm convinced G.K. Chesterton is a saint, and should be formally recognized as one. I ask for his intercession often…But why is now the right time for his cause to move forward? First, I think, because as the world becomes increasingly secular—especially the West—Chesterton offers a healthy engagement with skepticism. He never smeared his opponents, never exchanged fire for fire, never used vulgarity. He loved his intellectual opponents and counted atheists among his closest friends (e.g., Shaw). We've lost the art of charitable religious argument, of 'speaking the truth in love' (Eph. 4:15), and Chesterton can help us recover it."

Bishop Barron also believes—as do many of us—that Chesterton represents a model of lay spirituality.

Fr. Udris will submit his report to the Bishop Doyle. The Bishop will then seek a Nihil Obstat from the Congregation of Saints in Rome, which means quite simply that if they don't find anything in their files that would automatically stop the Bishop from starting the Cause, he can then make the decision to open the Cause and declare G.K. Chesterton a Servant of God. Then the real work begins. A Postulator would be appointed and Chesterton's life and work thoroughly examined. It will be a years long process. When the Congregation for Saints is convinced that the candidate clearly demonstrates a life of sanctity it would declare him Venerable. The next vote, as they say, comes from heaven: a miracle. One miracle for beatification. Another for sainthood. It doesn't mean we can't have a miracle earlier in the process. People don't wait for an announcement from the Church before asking for a miracle. They ask for a miracle when they need a miracle.

The first step in raising any saint to the altar is the devotion of faithful followers who have been affected by that person's holiness and goodness. It is natural that they should ask for his intercession. They have no doubt that he is in the presence of God. At a certain point, the Church officially affirms it. That's how saints are made. That is the basis for the process.

Though holiness is rare thing, it is not a narrow thing. But people have a narrow idea of sainthood, and Chesterton generally doesn't fit. He doesn't fit into anything narrow. He was, after all, a beer-drinking, cigar-smoking, three hundred pound London journalist. But there have been saints who drank and smoke and were fat. Maybe not all at the same time.

Some have objected: "Chesterton never would have approved of people making him a saint!" To which I answer, "What saint would have approved of his own Cause?" Chesterton says every saint knows he is a sinner. One of the many reasons that Chesterton breaks the mould is that he is a layperson, who made his living in the secular world. But was a bright and shining witness to that world, and drew people like a magnet to his goodness and charity and blazing truth.

Chesterton himself praised the idea of more laypeople being canonized: "Speaking as a Catholic, I am very proud and happy to say that I know of no reason, in heaven or earth, why a barmaid should not some time or other be canonized as a saint by the Catholic Church. It is simply a question of in what way, with what motives, and in what spirit she minded the bar."

The momentum for Chesterton is growing.

I recently returned from Croatia, where I spoke at an international conference on Chesterton. The day after the conference was Sunday, and the conferees attended Mass at a very large old beautiful church in the heart of Zagreb. Place was packed. The choir sang a Mass by Gounod. The priest was the Provincial General of the Jesuits in Croatia. His entire homily was about G.K. Chesterton. He talked about Chesterton's humor, his cigars, his humility. He talked about Orthodoxy and The Everlasting Man and Father Brown, his defense of common sense, his mysticism, his conversion, the fact that he makes converts and that people return to the Church because of reading him, and that his Cause for Beatification will probably be opened this fall. Then he went on to describe him as a perfect example of someone who was in the world but not of the world, which tied nicely into the Gospel reading.

For the offertory, the choir sang "O God of Earth and Altar", a hymn by G.K. Chesterton.

Then before the final blessing, the entire congregation prayed for Chesterton's intercession and that the Church would beatify him.

The Mass was broadcast on Croatian national radio.

Stay tuned.

sabato 21 luglio 2018

Un aforisma al giorno

Tutte le donne si vestono per essere notate - le donne grossolane e volgari per essere grossolanamente e volgarmente notate, le donne sagge e modeste per essere saggiamente e modestamente notate.

Gilbert Keith Chesterton, Illustrated London News, King Edward VII

venerdì 20 luglio 2018

Il nostro Guareschi (e la nostra mostra) a Salsomaggiore Terme

Un aforisma al giorno

Un uomo può pretendere di essere saggio; un uomo non può pretendere di essere arguto.

Gilbert Keith Chesterton, Pope and the art of satire, da Twelve Types

giovedì 19 luglio 2018

Un aforisma al giorno

La vera storia del mondo è piena dei casi più bizzarri di nozioni che si sono girate sui tacchi e si sono completamente contraddette. L'ultimo esempio è la straordinaria idea che ciò che viene chiamato Controllo della Nascita sia una riforma sociale che va di pari passo con altre riforme sociali favorite da persone progressiste. È un po' come dire che tagliare la testa a Re Carlo fosse una delle più eleganti mode cavalleresche nella parrucchieria. È come dire che la decapitazione sia un progresso nell'odontoiatria.

Gilbert Keith Chesterton, Social Reform versus Birth Control

Un aforisma al giorno

Tutti credono nel controllo delle nascite, e quasi tutti hanno esercitato un certo controllo sulle condizioni di nascita. Le persone non hanno figli nel sonno. Ma in un'infinità di età e nazioni, il controllo delle nascite normale e reale si chiama autocontrollo.

Gilbert Keith Chesterton, Social Reform versus Birth Control

Ci rallegra sapere questo del Chestertoniano Fulton Sheen...

«Nel 1967, nell'anno precedente la sua pubblicazione, Paolo VI chiese ai circa duecento padri sinodali convenuti a Roma per la prima assemblea ordinaria del sinodo dei vescovi di fargli avere in via riservata una loro opinione. Gli risposero in 26, i cui pareri sono riportati nel libro, e tra quelli che si espressero per il no ai contraccettivi artificiali ci furono un futuro papa e santo, Karol Wojtyla, e l'allora popolarissimo vescovo americano Fulton Sheen, grande tempra di predicatore, anche lui in cammino verso gli altari».

Sandro Magister, dall'articolo su Settimo Cielo del 19 Luglio 2018

mercoledì 18 luglio 2018

Sulla vita romanzesca - di Fabio Trevisan (da Riscossa Cristiana)

"Niente è stato così irragionevolmente sottovalutato come l'umorismo, anche quando sembra un semplice gioco divertito di parole"
Come scrisse nel saggio: "Ortodossia", per Chesterton la parola "romanzo" conteneva in sé tutto il significato pregnante di Roma, ossia un ritorno a casa da un certo punto di vista drammatico e da un altro affascinante della conversione che lui ebbe. Sulla vita romanzesca, legata quindi ineluttabilmente alle sorti della "città eterna", il grande scrittore inglese ne parlò facendo un breve profilo di Edmond Rostand (1868-1918), poeta e drammaturgo francese, noto soprattutto per quel Cyrano de Bergerac tuttora rappresentato in tante parti del mondo.
Da ottimo critico letterario qual era (ricordiamo qui solo alcuni saggi di Chesterton su Shakespeare, Dickens, Watts, Browning, Blake e molti altri) egli prese le difese di Rostand, il romantico drammaturgo francese: "La fine del XIX secolo fu un periodo caratterizzato dal pessimismo per l'Europa e in particolare per la Francia; infatti si stavano addensando le ombre del prussianesimo. Rostand fu davvero un gallo che cantò prima dell'alba. Quando essa giunse, era rossa come il sangue; eppure il sole si levò". Chesterton alludeva alla prima guerra mondiale, al pericolo prussiano (che spinse anche suo fratello Cecil al fronte ed a morire in uno degli ultimi combattimenti), al fatto che un altro scrittore francese, Charles Peguy (1873-1914), dinanzi alla minaccia prussiana, da pacifista divenne patriota, riscoprendo l'autentico sentimento religioso.
Chesterton, sulla scorta di questa passione letteraria che lo spinse a divorare migliaia e migliaia di libri, aveva scorto in Rostand e nel suo nome medievale di "Chantecler" (letteralmente "canta chiaro", derivava dal nome di un gallo in una raccolta di racconti nel Roman de Renart del XII secolo) un gallo francese che parlava in modo diretto e preciso: "La parola "chiaro" è sempre un'indicazione del paese di Rostand e della sua opera. In tempi di decadenza egli risentì di un errore grossolano: la convinzione che ciò che è chiaro è necessariamente banale". Questa convinzione superficiale era condannata da Chesterton, che affiancava alla metafora del gallo che canta chiaro quella della pozzanghera, utilizzata quest'ultima nel condannare la filosofia pessimistica del rettore del Brakespeare College nel romanzo Uomovivo. I pensieri irrilevanti ristagnavano, secondo Chesterton, in pozzanghere pur sempre poco profonde: "Erano di questo genere le filosofie della Germania settentrionale molto in voga alla fine del XIX secolo; gli uomini erano convinti che la pozzanghera fosse profonda perché non riuscivano a vederne il fondo a causa dell'acqua torbida".
La difesa di Rostand costituiva soprattutto, nella mente di Chesterton, la salvaguardia della lucidità di pensiero contro il decadentismo e il pessimismo: "Quando i critici decadenti derisero la popolarità di Rostand, si presero semplicemente gioco della sua lucidità. Protestarono contro questa sua capacità di comunicare i pensieri nel modo più diretto ed eloquente. Lo biasimarono duramente perché nelle sue affermazioni non risuonava un accento tedesco…". Anche l'umorismo, in quell'epoca belligerante e in quella cornice decadente ricca di proclami altezzosi, era sottovalutato e disprezzato: "L'umorismo viene scartato perché puramente verbale; invece, in realtà, è lo stile solenne a essere soltanto verbale o anzi soltanto verboso. Una battuta ha dietro di sé sempre un pensiero; sono gli scritti seri e formali a non esprimere talvolta nessun concetto". Chesterton si scagliava così contro tutto ciò che il prussianesimo rappresentava: il decadentismo, la superbia, la pretesa scientificità di alcune ricerche o di alcuni assunti filosofici, l'assenza di un sano umorismo.
Rostand rappresentava per lui l'anti prussianesimo nell'arte, nella commedia, nella poesia: "L'opera teatrale di Rostand è piena di soluzioni che ai superficiali sembrano semplicemente spiritosi scambi di battute…Ogni pagina, ogni paragrafo, quasi ogni riga delle opere di Rostand è ricca di giochi di parole, che sono sia verbali sia vitali". Nel celebrato Cyrano de Bergerac il senso dell'umorismo assurgeva, per Chesterton ad eroismo: "Il suo valore aumenterà in un'epoca più positiva, quando l'aria sarà purificata da una grande crociata. Sicuramente la poesia di Rostand rimarrà". Citando un verso del Cyrano, Chesterton concludeva con un'osservazione molto profonda relativa al significato della salvezza dell'anima ed all'uso corretto del tempo che a ciascuno è concesso: "Io ho paura…che l'anima si annienti in passatempi vani e che tutta questa finezza si tramuti in una fine!".

Un aforisma al giorno

Mentre la verità della Chiesa è fuori dal tempo, le eresie sono sempre strettamente legate ai tempi.

Gilbert Keith Chesterton, America Magazine, 25 Settembre 1926, What They Don't Know

Un aforisma al giorno

Uno dei paradossi della politica è che solo l'uomo che ha il coraggio di sfidare i draghi può scoprire che essi sono solo lucertole.

Gilbert Keith Chesterton, The Daily News, estratto da una recensione intitolata "From Before the Deluge", 31 Gennaio 1905

Un aforisma al giorno

È imperdonabile non ridere delle proprie battute. Lo scherzo è indecoroso, per questo è così buono per la propria anima. Non ti piace essere un arguto distaccato ed evitare di essere un buffone, non si può. Se sei il giullare di corte devi essere il matto di corte.

Gilbert Keith Chesterton, Alarms and discursions

Un aforisma al giorno

Il pieno valore di questa vita può essere ottenuto solo combattendo; i violenti la prendono d'assalto. E se abbiamo accettato tutto, ci è mancato qualcosa - la guerra. Questa nostra vita è una lotta molto piacevole, ma una tregua molto misera.

Gilbert Keith Chesterton, Charles Dickens

martedì 17 luglio 2018

Un aforisma al giorno (come è veramente la citazione sui draghi che possono essere sconfitti)

Le fiabe non danno al bambino la sua prima idea di spauracchio. Quello che danno al bambino è la sua prima idea chiara della sconfitta dello spauracchio. Il bambino ha conosciuto il drago intimamente fin da quando aveva un'immaginazione. Ciò che la fiaba prevede per lui è un San Giorgio che uccide il drago.

Gilbert Keith Chesterton, Tremendous Trifles