Such wise words from the great GKC:
One can never get enough of G. K. Chesterton and one can never get enough of solid defences of the institutions of marriage and family. Of course Chesterton and family so very nicely cohere, as he has written about this matter so often in so many places.
Indeed, he has said so much about marriage and family that this is not my first article to merely collect some of his better quotes. See this earlier piece for example: billmuehlenberg.com/2016/03/27/chesterton-and-the-family/
Here I want to offer some more terrific quotes, but from just one of his books, The Superstition of Divorce, written in 1920. There would be various editions of this published over the years. I will make use of it as it appears in Collected Works, Volume IV (Ignatius Press, 1987). The book is found in pages 225-290.
Before offering some choice quotations, let me say a bit more about the multi-volume Collected Works of G. K. Chesterton. I only have three of the volumes, and the first one came out in 1986. There seems to be 37 volumes all together, so for those serious lovers of GKC, that is one way to try to get most of his writings.
Before I start presenting some of the choice quotes from this book, let me say it has been a real dilemma. Even though it is a rather short volume of just 65 pages (he calls it a pamphlet), I found so many worthwhile quotes that there was no way I could fit them all into just one article.
So this piece is now a two-part article, and if you like what you find here, please go to Part 2 for more. And the page numbers here of course refer to the edition I have which I mentioned just above. Here then are some absolute winners from this great GKC volume:
“Many quite disinterested people urge many quite reasonable considerations in the case of divorce, as a type of domestic liberation; but in the journalistic and general discussion of the matter there is far too much of the mind that works backwards and at random, in the manner of all windows and no walls. Such people say they want divorce, without asking themselves whether they want marriage. Even in order to be divorced it has generally been found necessary to go through the preliminary formality of being married; and unless the nature of this initial act be considered, we might as well be discussing haircutting for the bald or spectacles for the blind. To be divorced is to be in the literal sense unmarried; and there is no sense in a thing being undone when we do not know if it is done.” 229,
“While free love seems to me a heresy, divorce does really seem to me a superstition. It is not only more of a superstition than free love, but much more of a superstition than strict sacramental marriage; and this point can hardly be made too plain. It is the partisans of divorce, not the defenders of marriage, who attach a stiff and senseless sanctity to a mere ceremony, apart from the meaning of the ceremony. It is our opponents, and not we, who hope to be saved by the letter of ritual, instead of the spirit of reality.” 235
“Now when we pass from loyalty to the nation to loyalty to the family, there can be no doubt about the first and plainest difference. The difference is that the family is a thing far more free. The vow is a voluntary loyalty; and the marriage vow is marked among ordinary oaths of allegiance by the fact that the allegiance is also a choice. The man is not only a citizen of the city, but also the founder and builder of the city. He is not only a soldier serving the colours, but he has himself artistically selected and combined the colours, like the colours of an individual dress. If it be admissible to ask him to be true to the commonwealth that has made him, it is at least not more illiberal to ask him to be true to the commonwealth he has himself made.” 237
“Now it is not at all hard to see why this small community, so specially free touching its cause, should yet be specially bound touching its effects. It is not hard to see why the vow made most freely is the vow kept most firmly. There are attached to it, by the nature of things, consequences so tremendous that no contract can offer any comparison. There is no contract, unless it be what said to be signed in blood, that can call spirits from the vastly deep, or bring cherubs (or goblins) to inhabit a small modern villa. There is no stroke of the pen which creates real bodies and souls, or makes the characters in a novel come to life. The institution that puzzles intellectuals so much can be explained by the mere material fact (perceptible even to intellectuals) that children are, generally speaking, younger than their parents. “Till death do us part” is not an irrational formula, for those will almost certainly die before they see more than half of the amazing (or alarming) thing they have done.” 237-238
“If divorce is a disease, it is no longer to be a fashionable disease like appendicitis; it is to be made an epidemic like small-pox. As we have already seen papers and public men to-day make a vast parade of the necessity of setting the poor man free to get a divorce. Now why are they so mortally anxious that he should be free to get a divorce, and not in the least anxious that he should be free to get anything else? Why are the same people happy, nay almost hilarious, when he gets a divorce, who are horrified when he gets a drink?” 240
“Labour Exchanges, Insurance Cards, Welfare Work, and a hundred forms of police inspection and supervision have combined for good or evil to fix him more and more strictly to a certain place in society. He is less and less allowed to go to look for a new job; why is he allowed to go to look for a new wife? He is more and more compelled to recognise a Moslem code about liquor; why is it made so easy for him to escape from his old Christian code about sex? What is the meaning of this mysterious immunity, this special permit for adultery; and why is running away with his neighbour’s wife to be the only exhilaration still left open to him? Why must he love as he pleases; when he may not even live as he pleases?” 240-241
“The masters of modern plutocracy know what they are about. They are making no mistake; they can be cleared of the slander of inconsistency. A very profound and precise instinct has let them to single out the human household as the chief obstacle to their inhuman progress. Without the family we are helpless before the State, which in our modern case is the Servile State. To use a military metaphor, the family is the only formation in which the charge of the rich can be repulsed. It is a force that forms twos as soldiers form fours; and, in every peasant country, has stood in the square house or the square plot of land as infantry have stood in squares against cavalry. How this force operates this, and why, I will try to explain in the last of these articles. But it is when it is most nearly ridden down by the horsemen of pride and privilege, as in Poland or Ireland, when the battle grows most desperate and the hope most dark, that men begin to understand why that wild oath in its beginnings was flung beyond the bonds of the world; and what would seem as passing as a vision is made permanent as a vow.” 241-242
“In plain words, there is clearly something wrong in the calculation by which it was proved that a housewife must be as much a servant as a housemaid; or which exhibited the domesticated man as being as gentle as the primrose or as conservative as the Primrose League. It is precisely those who have been conservative about the family who have been revolutionary about the state. Those who are blamed for the bigotry or bourgeois smugness of their marriage conventions are actually those blamed for the restlessness and violence of their political reforms.” 245
Part 2 of this article is found here: billmuehlenberg.com/2022/11/21/chesterton-on-marriage-and-family-part-2/