The Everlasting Man (Dover Books on Western Philosophy) [Englisch] [Taschenbuch]

Although much of the first part of the book may seem dated (it consists mostly of a friendly attack on H.G. Wells anti-Christian "Outline of History") Chesterton's points are still well taken. Many of his musings on evolution can be put to use today against the adherents of creationism as well as the scientifically arrogant. Although he takes 50 pages to say it (he IS a bit of a windbag, but his blustery style and curmudgeonly wit makes it enjoyable all the while), his point about the anthropology of his day is that it is inherently incapable of explaining the irreconcilable chasm between man and the critters he may have materially evolved from. And this difference is constituted by Mind, or by man's soul, as manifested primarily (for Chesterton) in art and religion. One could add science. His illustrations on this point are hilarious. He draws the silly images of cows writing sonatas, sheep practising an elaborate form of ancestor worship, and dogs in solemn procession wearing canine mitres and swinging censors smouldering with dog-appealing scents. All to show the gap that separates us from the animals.

When he moves to specifically Christian apologetics, Chesterton presents a theory of history that, though it bears an obvious resemblance to Augustine's philosophy of history, is remarkably unique and dramatically compelling. The chapter on the war of the gods and demons will assure that you never again think of the Punic Wars in the same way. It also puts to rest much nonsensical multi-culturalist cant.

And indeed this constant struggle, in history, between two supernatural forces permeates Chesterton's sense of history; another similarity to Augustine. However, he is not by any means a Manichean. He is constantly pointing out the marvels of the salvation story and falls prostrate in stricken awe at the very idea of the Incarnation being a fact.

And this is the point of the book; namely, to reinvigorate the awesomeness of that Idea and, more importantly, that Fact, by trying to tell it anew, and by asserting and demonstrating that nothing in modernity or before has ever been able to contradict it, nor to dissuade the millions who have pinned their hope and derived their inspiration from it.

Then I read Chesterton's Everlasting Man and for the first time saw the whole Christian outline of history set out in a form that seemed to me to make sense . . . I already thought Chesterton the most sensible man alive "apart from his Christianity." Now, I veritably believe, I thought that Christianity itself was very sensible "apart from its Christianity." (Surprised by Joy p.223)

When asked what Christian writers had helped him, Lewis remarked in 1963, six months before he died, "The contemporary book that has helped me the most is Chesterton's The Everlasting Man." (God in the Dock p.260.)

The book has two parts. The first is titled "On the Creature called Man." It uses the available evidence from paleontology, an! cient history, comparative religions, etc. but brings it together in remarkable ways. The questions he asks (and to some extent, answers) are the ones we continue to brood over: How is man different from other animals? Why are there so many religions? How do we make some sense out of our long and tumultuous human history?

The questions raised in the first part receive a more definitive answer in the second: "On the Man called Christ." It is not that Jesus gives a step by step response to each of the queries. Rather he begins by throwing us into an even more perplexing quandary. Chesterton asks what it would really be like to read the Gospel free of all preconceptions. The effect would not be "gentle Jesus, meek and mild," but rather someone who jars our sensibilities. As Chesterton points out, the most honest response might be "stark staring incredulity." Did he really do that? How could he say something so preposterous?

Chesterton's genius ! is to help us face the paradox, the seeming contradiction. ! Really there are only two possible responses to the riddle of the Gospel. Either Jesus is a blashemer (as Caiphas charged) or he is who he claimed to be--and the apostles professed him to be. In that claim Jesus is unique. Mohamet did not suggest equality with Allah. Moses was never placed on a par with Yahweh. Buddha, Zoroaster, Confucius never made assertions of divinity. Those who did were megolomaniacs like Caligula or the unfortunate people we confine to insane asylums. Yet few consider that Jesus was that kind of person. Chesterton, like C.S. Lewis after him, helps us confront the incredible implications of this greatest of all paradoxes.

He then asks the next logical question. Is the Church a continuation of Jesus or a breaking away from him? The first might seem hard to accept, but the second involves even greater difficulties. As a help to making the correct choice, Chesterton asks us to reflect on the analogy of a key. Its truth depends on whether it fits the lock! . You won't get very far analyzing its seemingly odd shape. What you have to is see if it opens the door.

In reflecting on the key (the creed) Chesterton uses what he calls "the witness of the heretics." (a.k.a. dissenters) Each one tried to reshape the key. The church has constantly resisted that. As Chesterton brilliantly illustrates, only if the key retains its shape will it unlock the door.

In the final chapter Chesterton gives one of the most remarkable arguments for the truth of faith: the "five deaths" of the Church. We are not the first ones to live in an age which has concluded the church was moribund, passé. But it has experienced some remarkable resurrections like a phoenix rising from its own ashes. Chesterton analyzes five times when that happened and offers his reflection on what that means for us today.

I say "today" because even tho Everlasting Man was written almost 75 years ago, it addresses many concerns which are stil! l current: evolution, feminism, historicism, cultural relati! vism, economic and social determinism, etc. It is salutary to see that back in the 20's these issues were already "old stuff." TV programs and magazine articles meant to be bold or shocking all of a sudden seem hackneyed.

In addition to its other merits, this book has the value of being immensely entertaining. Not that it is an easy read. In fact it requires a lot of concentration. Chesterton sometimes piles paradox upon paradox in a way that one can feel dazzled and conclude he does not have substance behind his words. But that is a hasty conclusion. To read Chesterton requires a patience which is perhaps more difficult in our age. Yet to read him slowly and meditatively will bring great rewards.