zondag 24 oktober 2010

Refo500

Op de site van het Reformatorisch Dagblad een filmpje (rechts op de pagina) en een artikel over de dynamiek van de 'Reformatie' in het Hollandse Gouda.

Bij wijze van commentaar twee citaten uit Chestertons Conversion and the Catholic Church:

1.
What is any man who has been in the real outer world, for instance, to make of the everlasting cry that Catholic traditions are condemned by the Bible? It indicates a jumble of topsy-turvy tests and tail-foremost arguments, of which I never could at any time see the sense. The ordinary sensible sceptic or pagan is standing in the street (in the supreme character of the man in the street) and he sees a procession go by of the priests of some strange cult, carrying their object of worship under a canopy, some of them wearing high head-dresses and carrying symbolical staffs, others carrying scrolls and sacred records, others carrying sacred images and lighted candles before them, others sacred relics in caskets or cases, and so on. I can understand the spectator saying, "This is all hocus-pocus"; I can even understand him, in moments of irritation, breaking up the procession, throwing down the images, tearing up the scrolls, dancing on the priests and anything else that might express that general view. I can understand his saying, "Your croziers are bosh, your candles are bosh, your statues and scrolls and relics and all the rest of it are bosh." But in what conceivable frame of mind does he rush in to select one particular scroll of the scriptures of this one particular group (a scroll which had always belonged to them and been a part of their hocus-pocus, if it was hocus-pocus); why in the world should the man in the street say that one particular scroll was not bosh, but was the one and only truth by which all the other things were to be condemned? Why should it not be as superstitious to worship the scrolls as the statues, of that one particular procession? Why should it not be as reasonable to preserve the statues as the scrolls, by the tenets of that particular creed? To say to the priests, "Your statues and scrolls are condemned by our common sense," is sensible. To say, "Your statues are condemned by your scrolls, and we are going to worship one part of your procession and wreck the rest," is not sensible from any standpoint, least of all that of the man in the street.
2.
The principle of life in all these variations of Protestantism, in so far as it is not a principle of death, consists of what remained in them of Catholic Christendom; and to Catholic Christendom they have always returned to be recharged with vitality. I know that this will sound like a statement to be challenged; but it is true. The return of Catholic ideas to the separated parts of Christendom was often indeed indirect. But though the influence came through many, centrest it always came from one. It came through the Romantic Movement, a glimpse of the mere picturesqueness of mediaevalism; but it is something more than an accident that Romances, like Romance languages, are named after Rome. Or it came through the instinctive reaction of old-fashioned people like Johnson or Scott or Cobbett, wishing to save old elements that had originally been Catholic against a progress that was merely Capitalist. But it led them to denounce that Capitalist progress and become, like Cobbett, practical foes of Protestantism without being practising followers of Catholicism. Or it came from the Pre-Raphaelites or the opening of continental art and culture by Matthew Arnold and Morris and Ruskin and the rest. But examine the actual make-up of the mind of a good Quaker or Congregational minister at this moment, and compare it with the mind of such a dissenter in the Little Bethel before such culture came. And you will see how much of his health and happiness he owes to Ruskin and what Ruskin owed to Giotto; to Morris and what Morris owed to Chaucer; to fine scholars of his own school like Philip Wicksteed, and what they owe to Dante and St. Thomas. Such a man will still sometimes talk of the Middle Ages as the Dark Ages. But the Dark Ages have improved the wallpaper on his wall and the dress on his wife and all the whole dingy and vulgar life which he lived in the days of Stiggins and Brother Tadger. For he also is a Christian and lives only by the life of Christendom.
It is not easy to express this enormous inversion which I have here tried to suggest in the image of a world turned inside out. I mean that the thing which had been stared at as a small something swells out and swallows everything. Christendom is in the literal sense a continent. We come to feel that it contains everything, even the things in revolt against itself. But it is perhaps the most towering intellectual transformation of all and the one that it is hardest to undo even for the sake of argument. It is almost impossible even in imagination to reverse that reversal. Another way of putting it is to say that we have come to regard all these historical figures as characters in Catholic history, even if they are not Catholics. And in a certain sense, the historical as distinct from the theological sense, they never do cease to be Catholic. They are not people who have really created something entirely new, until they actually pass the border of reason and create more or less crazy nightmares. But nightmares do not last; and most of them even now are in various stages of waking up. Protestants are Catholics gone wrong; that is what is really meant by saying they are Christians. Sometimes they have gone very wrong; but not often have they gone right ahead with their own particular wrong. Thus a Calvinist is a Catholic obsessed with the Catholic idea of the sovereignty of God. But when he makes it mean that God wishes particular people to be damned, we may say with all restraint that he has become a rather morbid Catholic. In point of fact he is a diseased Catholic; and the disease left to itself would be death or madness. But, as a matter of fact, the disease did not last long, and is itself now practically dead. But every step he takes back towards humanity is a step back towards Catholicism. Thus a Quaker is a, Catholic obsessed with the Catholic idea of gentle simplicity and truth. But when he made it mean that it is a lie to say "you" and an act of idolatry to take off your hat to a lady, it is not too much to say that whether or not he had a hat off, he certainly had a tile loose. But as a matter of fact he himself found it necessary to dispense with the eccentricity (and the hat) and to leave the straight road that would have led him to a lunatic asylum. Only every step he takes back towards common sense is a step back towards Catholicism. In so far as he was right he was a Catholic; and in so far as he was wrong he has not himself been able to remain a Protestant.
To us, therefore, it is henceforth impossible to think of the Quaker as a figure at the beginning of a new Quaker history or the Calvinist as the founder of a new Calvinistic world. It is quite obvious to us that they are simply characters in our own Catholic history, only characters who caused a great deal of trouble by trying to do something that we could do better and that they did not really do at all. Now some may suppose that this can be maintained of the older sects like Calvinists and Quakers, but cannot be maintained of modern movements like those of Socialists or Spiritualists. But they will be quite wrong. The covering or continental character of the Church applies just as much to modern manias as to the old religious manias; it applies quite as much to Materialists or Spiritualists as to Puritans. In all of them you find that some Catholic dogma is, first, taken for granted; then exaggerated into an error; and then generally reacted against and rejected as an error, bringing the individual in question a few steps back again on the homeward road. And this is almost always the mark of such a heretic; that while he will wildly question any other Catholic dogma, he never dreams of questioning his own favourite Catholic dogma and does not even seem to know that it could be questioned. It never occurred to the Calvinist that anybody might use his liberty to deny or limit the divine omnipotence, or to the Quaker that anyone could question the supremacy of simplicity. That is exactly the situation of the Socialist. Bolshevism and every shade of any such theory of brotherhood is based upon one unfathomably mystical Catholic dogma; the equality of men. The Communists stake everything on the equality of man as the Calvinists staked everything on the omnipotence of God. They ride it to death as the others rode their dogma to death, turning their horse into a nightmare. But it never seems to occur to them that some people do not believe in the Catholic dogma of the mystical equality of men. Yet there are many, even among Christians, who are so heretical as to question it. The Socialists get into a great tangle when they try to apply it; they compromise with their own ideals; they modify their own doctrine; and so find themselves, like the Quakers and the Calvinists, after all their extreme extravagances, a day's march nearer Rome.
In short, the story of these sects is not one of straight lines striking outwards and onwards, though if it were they would all be striking in different directions. It is a pattern of curves continually returning into the continent and common life of their and our civilisation; and the summary of that civilisation and central sanity is the philosophy of the Catholic Church. To us, Spiritualists are men studying the existence of spirits, in a brief and blinding oblivion of the existence of evil spirits. They are, as it were, people just educated enough to have heard of ghosts but not educated enough to have heard of witches. If the evil spirits succeed in stopping their education and stunting their minds, they may of course go on for ever repeating silly messages from Plato and doggerel verses from Milton. But if they do go a step or two further, instead of marking time on the borderland, their next step will be to learn what the Church could have taught. To us, Christian Scientists are simply people with one idea, which they have never learnt to balance and combine with all the other ideas. That is why the wealthy business man so often becomes a Christian Scientist. He is not used to ideas and one idea goes to his head, like one glass of wine to a starving man. But the Catholic Church is used to living with ideas and walks among all those very dangerous wild beasts with the poise and the lifted head of a lion-tamer. The Christian Scientist can go on monotonously repeating his one idea and remain a Christian Scientist. But if ever he really goes on to any other ideas, he will be so much the nearer to being a Catholic.

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