Apart from his detective stories, G. K. Chesterton is well known for his reasoned apologetics. Even some of those who disagree with him have recognized the wide appeal of his Theological Works. Chesterton routinely referred to himself as an "orthodox" Christian, and came to identify this position more and more with Catholicism, eventually converting to Catholicism from High Church Anglicanism. "Heretics" is a collection of 20 essays and presents Chesterton's first book of Christian apologetics. Chesterton describes his understanding of the words Orthodox and Heretic as they apply to, and have changed in, the modern period. Chesterton argues that in modernity, "The word 'orthodoxy' not only no longer means being right; it practically means being wrong". He continues to make a point that society no longer tolerates a man's life philosophy or religion, yet is increasingly absorbed in "art for art's sake". "Orthodoxy" has become a classic of Christian apologetics. In the book's preface Chesterton states the purpose is to "attempt an explanation, not of whether the Christian faith can be believed, but of how he personally has come to believe it." In it, Chesterton presents an original view of Christian religion. He sees it as the answer to natural human needs, the "answer to a riddle" in his own words, and not simply as an arbitrary truth received from somewhere outside the boundaries of human experience. "The Everlasting Man" is the third of Chesterton's Christian apologetics book. It is, to some extent, a deliberate rebuttal of H. G. Wells' The Outline of History, disputing Wells' portrayals of human life and civilization as a seamless development from animal life and of Jesus Christ as merely another charismatic figure. Chesterton detailed his own spiritual journey in Orthodoxy, but in this book he tries to illustrate the spiritual journey of humanity, or at least of Western civilization.
Heretics, Orthodoxy, and The Everlasting Man are all three of G. K. Chesterton's Chesterton Apologetics collected in one volume. Heretics - In his defence of God, Chesterton addresses views from his time by H. G. Wells, George Bernard Shaw, Kipling, and others. It features wonderful ideas from the 1905 British edition, such these: There are many men in the current world who adhere to dogmas despite being completely unaware of them. Orthodoxy - Organized around a conundrum and its solution, it describes how Chesterton transformed from a pagan to a devout Christian. from the British Edition of 1908 In The Everlasting Man, Chesterton successfully refutes the notion that Jesus Christ was merely a human being and that man is merely another animal that has evolved. It was the most effective popular defence of the complete Christian stance, according to C. S. Lewis. It contains wonderful ideas from the 1925 British Edition, including the following: According to our understanding, even the story of God can be described as an adventure story. Atheists may still fight Christianity, but it will be on a par with their battles against other aspects of nature, such as the sky and the environment. This classic book should not be missed by any student of thinking since it is witty, insightful, and genuinely enjoyable. This edition is offered in a compact book with the entire text at a reasonable price.
According to some literary scholars, the writing style of Gilbert Keith Chesterton is a combination of Charles Dickens, Oscar Wilde, and George Bernard Shaw. Chesterton was called the "prince of paradox," and was known for turning proverbs, sayings, and allegories on their heads. Chesterton gave numerous speeches in defense of Christianity and the Catholic Church, which made him one of the most prominent Christian apologists of the 20th century. This book presents the author's apologetic works. ORTHODOXY HERETICS THE EVERLASTING MAN
Originally published in 1908, Orthodoxy is a companion book for Chesterton's Heretics. In this volume, considered a classic example of Christian apologetic writing, Chesterton answers his detractors by providing his own philosophy for living a Christian life. By necessity, he says, the book must begin with how he came to believe and follow the development of his own faith. Only then could his words seem sincere. Christianity, as Chesterton views it, is the perfect answer to every one of humanity's great questions. Christians and spiritual seekers will find Chesterton's ruminations an engaging and interesting read. English writer GILBERT KEITH CHESTERTON (1874-1936) was an accomplished author in many disciplines, including poetry, journalism, and fiction. His witty, humorous style earned him the title of the "prince of paradox." He wrote 80 books-and nearly 4,000 essays-on a variety of topics, the most popular being The Man Who Was Thursday (1908).
Beginning with an insightful study on the nature of man, Chesterton argues that the central character in history is Jesus Christ, the everlasting Man. No other explanation of the world fits the evidence. Exploding the stale formula of Christ as the pale product of human imagination, he triumphantly asserts the glory and unassailable logic of Christ as the God who, in the fullness of time, steps into his own creation. Displaying all of his brilliant synthesis and devastating irony, The Everlasting Man is perhaps Chesterton’s best book. C. S. Lewis, who cited The Everlasting Man as one of the principal books in his conversion, said, “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.”
Three Books in One! The three great apologies of G.K. Chesterton in one volume: Orthodoxy, Heretics & The Everlasting Man. This collection combines three of G.K. Chesterton's most recognized works into one convenient volume. This is perfect volume for Chesterton lovers, and students. Included in this book: Orthodoxy Heretics The Everlasting Man In Orthodoxy, G.K. Chesterton gives a stirring defense of Christianity. Chesterton fought against the reductionist materialism with laughter, joy, and gratitude for the beauty of the world God has given us. We usually think of orthodoxy and the tenets of the Christian faith as dry, arbitrary, and perhaps even nonsensical. Chesterton shows that orthodoxy is beautiful and fits perfectly the strange, quirky world. For those of us who do not pay any attention to the strangeness of the world, this book is essential reading. The world may not have fairies, but it does have the sun, rivers, trees, and the sky, and they are as strange as anything we will find in a fairy tale. Read this book, then go outside and marvel. In Heretics, the topics Chesterton debates are as universal to the "vague moderns" of the 21st century as they were to those of the 20th. Focusing on "heretics" - those who pride themselves on their superiority to Christian views - Chesterton appraises prominent figures who fall into that category from the literary and art worlds. Luminaries such as Rudyard Kipling, George Bernard Shaw, H. G. Wells, and James McNeill Whistler come under the author's scrutiny, where they meet with equal measures of his characteristic wisdom and good humor. The topics he touches upon range from cosmology to anthropology to soteriology and he argues against French nihilism, German humanism, English utilitarianism, the syncretism of 'the vague modern', Social Darwinism, eugenics and the arrogance and misanthropy of the European intelligentsia. Together with Orthodoxy, this book is regarded as central to his corpus of moral theology. What, if anything, is it that makes the human uniquely human? This, in part, is the question that G.K. Chesterton starts with exploration of human history in this classic. Responding to the evolutionary materialism of his contemporary H.G. Wells, Chesterton in this work affirms human uniqueness and the unique message of the Christian faith. Writing at a time when social Darwinism was increasingly popular, Chesterton argued that the idea that society has been steadily progressing from a starting point of primitivism towards civilization, and of Jesus Christ as simply another charismatic figure, is completely inaccurate. Chesterton saw in Christianity a rare blending of philosophy and mythology, which he felt satisfies both the mind and the heart. Here, as so often in Chesterton, we sense a lived, awakened faith. All that he writes derives from a keen intellect guided by the heart's own knowledge.
1. OrthodoxyOrthodoxy, a classic of Christian apologetics and the primary cause to force CS Lewis to convert from atheism to Christianity, written by G. K. Chesterton, was first published in 1908. The book was written when Chesterton was an Anglican, long before his conversion to Catholicism in 1922. Chesterton considered this book a companion to his other work, Heretics. In the book's preface Chesterton states the purpose is to "attempt an explanation, not of whether the Christian faith can be believed, but of how he personally has come to believe it." In it, Chesterton presents an original view of Christian religion. He sees it as the answer to natural human needs, the "answer to a riddle" in his own words, and not simply as an arbitrary truth received from somewhere outside the boundaries of human experience.The book is developed as an intellectual quest by a spiritually curious person. While looking for the meaning of life he finds truth that uniquely fulfills human needs. This is the truth revealed in Christianity. Chesterton likens this discovery to a man setting off from the south coast of England, journeying for many days, only to arrive at Brighton, the point he originally left from. He does not at first recognize it, and thinks he has discovered something new-only to find that it has been found by many before him. Such a man, he proposes, would see the wondrous place he grew up in with newly appreciative eyes. This is a common theme in Chesterton's works, and one which he gave fictional embodiment to in Manalive. It is also the way he describes his spiritual journey. He thought of himself as making a "blueprint" of what would be necessary in a religion, only to find that the structure had already been built and was standing in front of him-that structure is the Church.Chesterton sums up the essence of his intention in the introduction when he says, "When the word 'orthodoxy' is used here it means the Apostles' Creed, as understood by everybody calling himself Christian until a very short time ago and the general historic conduct of those who held such a creed. I have been forced by mere space to confine myself to what I have got from this creed; I do not touch the matter much disputed among modern Christians, of where we ourselves got it. This is not an ecclesiastical treatise but a sort of slovenly autobiography. But if any one wants my opinions about the actual nature of the authority, Mr. G. S. Street has only to throw me another challenge, and I will write him another book."(Page 5, Orthodoxy) The book's message is presented as an intellectual inquiry by an individual looking for an explanation to the mysteries of human existence that satisfies his own innate reason. Yet, after investigation Chesterton is not merely convinced that orthodoxy is the right answer for his needs, but that it is right for all.2. HereticsIn his first essay, Chesterton describes his understanding of the words Orthodox and Heretic as they apply to, and have changed in, the modern period. Chesterton argues that in modernity, "The word 'orthodoxy' not only no longer means being right; it practically means being wrong". He continues to write that society no longer tolerates a man's life philosophy or religion, yet is increasingly absorbed in "art for art's sake". Chesterton identifies this trend to replace ideological substance with vagueness and criticizes popular writers, public figures, politicians, and the like for proclaiming a gospel of silence when moral and philosophical direction is needed.
I. Introductory Remarks on the Importance of Orthodoxy II. On the negative spirit III. On Mr. Rudyard Kipling and Making the World Small IV. Mr. Bernard Shaw V. Mr. H. G. Wells and the Giants VI. Christmas and the Aesthetes VII. Omar and the Sacred Vine VIII. The Mildness of the Yellow Press IX. The Moods of Mr. George Moore X. On Sandals and Simplicity XI Science and the Savages XII Paganism and Mr. Lowes Dickinson XIII. Celts and Celtophiles XIV On Certain Modern Writers and the Institution of the Family XV On Smart Novelists and the Smart Set XVI On Mr. McCabe and a Divine Frivolity XVII On the Wit of Whistler XVIII The Fallacy of the Young Nation XIX Slum Novelists and the Slums XX. Concluding Remarks on the Importance of Orthodoxy