The truth teaches us more by the words we reject than by the words we receive

We do not really want a religion that is right where we are right. What we want is a religion that is right where we are wrong. In [the] current [religious] fashions it is not really a question of the religion allowing us liberty; but (at the best) of the liberty allowing us a religion. These people merely take the modern mood, with much in it that is amiable and much that is anarchical and much that is merely dull and obvious, and then require any creed to be cut down to fit that mood. But the mood would exist even without the creed. They say they want a religion to be social, when they would be social without any religion. They say they want a religion to be practical, when they would be practical without any religion. They say they want a religion acceptable to science, when they would accept the science even if they did not accept the religion. They say they want a religion like this because they are like this already. They say they want it, when they mean that they could do without it.
It is a very different matter when a religion, in the real sense of a binding thing, binds men to their morality when it is not identical with their mood. It is very different when some of the saints preached social reconciliation to fierce and raging factions who could hardly bear the sight of each others' faces. It was a very different thing when charity was preached to pagans who really did not believe in it; just as it is a very different thing now, when chastity is preached to new pagans who do not believe in it. It is in those cases that we get the real grapple of religion; and it is in those cases that we get the peculiar and solitary triumph of the Catholic faith. It is not in merely being right when we are right, as in being cheerful or hopeful or humane. It is in having been right when we were wrong, and in the fact coming back upon us afterwards like a boomerang. One word that tells us what we do not know outweighs a thousand words that tell us what we do know. And the thing is all the more striking if we not only did not know it but could not believe it. It may seem a paradox to say that the truth teaches us more by the words we reject than by the words we receive. Yet the paradox is a parable of the simplest sort and familiar to us all; any example might be given of it. If a man tells us to avoid public houses, we think him a tiresome though perhaps a well-intentioned old party. If he tells us to use public houses, we recognise that he has a higher morality and presents an ideal that is indeed lofty, but perhaps a little too simple and obvious to need defence. But if a man tells us to avoid the one particular public house called The Pig and Whistle, on the left hand as you turn round by the pond, the direction may seem very dogmatic and arbitrary and showing insufficient process of argument. But if we then fling ourselves into The Pig and Whistle and are immediately poisoned with the gin or smothered in the feather-bed and robbed of our money, we recognise that the man who advised us did know something about it and had a cultivated and scientific knowledge of the public houses of the district. We think it even more, as we emerge half-murdered from The Pig and Whistle, if we originally rejected his warning as a silly superstition. The warning itself is almost more impressive if it was not justified by reasons, but only by results. There is something very notable about a thing which is arbitrary when it is also accurate. We may very easily forget, even while we fulfil, the advice that we thought was self-evident sense. But nothing can measure our mystical and unfathomable reverence for the advice that we thought was nonsense.
As will be seen in a moment, I do not mean in the least that the Catholic Church is arbitrary in the sense of never giving reasons; but I do mean that the convert is profoundly affected by the fact that, even when he did not see the reason, he lived to see that it was reasonable. But there is something even more singular than this, which it will be well to note as a part of the convert's experience. In many cases, as a matter of fact, he did originally have a glimpse of the reasons, even if he did not reason about them; but they were forgotten in the interlude when reason was clouded by rationalism. The point is not very easy to explain, and I shall be obliged to take merely personal examples in order to explain it. I mean that we have often had a premonition as well as a warning; and the fact often comes back to us after we have disregarded both. It is worth noting in connection with conversion, because the convert is often obstructed by a catchword which says that the Church crushes the conscience. The Church does not crush any man's conscience. It is the man who crushes his conscience and then finds out that it was right, when he has almost forgotten that he had one.

(G.K. Chesterton, Conversion and the Catholic Church)