The Democracy of the Dead: Chesterton's Paradox of Modernity and Progress

 

G.K. Chesterton, a prominent English writer and thinker of the 20th century, used paradoxes to challenge and clarify the ideas of his time. One of his deepest paradoxes refers to modernity and progress. Chesterton criticized the modern tendency to reject traditions and ancient truths, arguing that this does not always lead to true progress but often results in the repetition of old mistakes. This article explores this paradox, centered on the idea of the "democracy of the dead," and how this perspective highlights the importance of tradition and faith in the pursuit of man's ultimate end in God.

The Democracy of the Dead

Chesterton introduced the idea of the "democracy of the dead" in his work Orthodoxy, arguing that tradition gives a voice to our ancestors, allowing their accumulated wisdom to guide present generations. Chesterton stated:

"Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead." (Orthodoxy).

This statement highlights the importance of honoring and preserving the teachings of those who came before us, allowing their experiences and knowledge to continue influencing our decisions and values.

Tradition as a Pillar of Truth

According to Chesterton, tradition is not merely a set of old customs but a living guide that connects present generations with past wisdom, directing man towards his ultimate end in God. Chesterton said:

"Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about." (Orthodoxy).

The importance of tradition is also reflected in the teachings of the Church Fathers. For instance, St. Augustine asserted that man was made for God and finds true peace only in Him:

"Thou hast made us for Thyself, O Lord, and our heart is restless until it finds its rest in Thee." (St. Augustine, Confessions).

St. Irenaeus of Lyons complemented this idea, saying:

"The glory of God is man fully alive, and the life of man is the vision of God." (Against Heresies, Book IV, Chapter 20).

True Progress vs. Change for Change's Sake

Chesterton clearly distinguished between true progress and aimless change. For him, true progress is movement towards a specific and meaningful goal, aligned with divine purpose and human nature:

"Progress should mean that we are always changing the world to fit the vision, instead we are always changing the vision." (What’s Wrong with the World).

St. Thomas Aquinas reinforced this idea in his Summa Theologica, asserting that the progress of science and technology cannot be considered true progress unless it is oriented towards man's ultimate good:

"Man's ultimate end is to live in communion with God." (St. Thomas Aquinas, Summa Theologica, I-II, q. 1, a. 8).

St. Basil the Great also emphasized that man's true progress lies in his participation in the divine nature:

"Man was made to partake in the divine nature, and it is in this end that his true fulfillment lies." (St. Basil the Great, On the Holy Spirit, Chapter 9).

Modernity and Its Rejection of the Sacred

Chesterton criticized modernity for its tendency to secularize and reject sacred and eternal truths, which, according to him, leads to a loss of meaning in human life:

"The modern world, with its freedoms, its education, and its publicity, has less room for the mind than the dark and narrow world of the Middle Ages." (The Everlasting Man).

St. Augustine warned about the dangers of turning away from God, stating:

"The heart of man turns away from the truth when it turns away from God." (St. Augustine, Confessions).

Similarly, St. Cyprian of Carthage insisted on the importance of the Church as a spiritual mother essential for maintaining truth and faith:

"He cannot have God for his Father who has not the Church for his Mother." (St. Cyprian, On the Unity of the Catholic Church, Chapter 6).

Man's Ultimate End in God

According to traditional Catholic doctrine, man's ultimate goal is to achieve union with God. Human nature is oriented towards divinity, and only in God does it find its full realization. Chesterton summarized this:

"The purpose of life is to serve, and to show compassion and the will to help others." (Orthodoxy).

St. Thomas Aquinas also highlighted that communion with God is man's ultimate end:

"Man's ultimate end is to live in communion with God." (St. Thomas Aquinas, Summa Theologica, I-II, q. 1, a. 8).

St. John Chrysostom added that all of man's actions should be oriented towards eternal bliss with God:

"Whatever we do, we do it to achieve eternal bliss with God." (St. John Chrysostom, Homilies on the Gospel of Matthew, Homily 1).

Transmitting the Fire, Not the Ashes

Chesterton emphasized the need to keep tradition alive, not as an exercise in sterile preservation but as an effort to transmit the essential and vital aspects of faith and accumulated wisdom:

"We do not want a church that will move with the world. We want a church that will move the world." (G.K. Chesterton, The Everlasting Man).

This concept underscores the idea that tradition is not merely a relic of the past but a living source of truth and guidance that should be maintained and nurtured to illuminate the path of future generations.

When respected and followed, tradition guides man towards his ultimate end in God. The "democracy of the dead" ensures that the voices of our ancestors continue to influence and enrich our lives. True progress lies in aligning with the divine will, not in changing for the mere sake of novelty. Modernity needs to rediscover the value of the sacred and eternal to avoid falling into ancient errors. As Chesterton said:

"True humility is understanding that under the sun all is vanity except faith in God." (Orthodoxy).

OMO

Bibliography

Chesterton, G.K. Orthodoxy. Trans. Luis de La Plaza. Editorial Acantilado, 2010.

Chesterton, G.K. What’s Wrong with the World. Trans. José Antonio León. Editorial Espuela de Plata, 2012.

Chesterton, G.K. The Everlasting Man. Trans. Julio de la Cruz. Ediciones Palabra, 2015.

St. Augustine. Confessions. Trans. Luis Segundo Gómez-Acebo. Editorial Edaf, 2010.

St. Irenaeus of Lyons. Against Heresies. Trans. Juan José Ayán Calvo. Biblioteca de Autores Cristianos, 2012.

St. Thomas Aquinas. Summa Theologica. Trans. Fray Antonio Millán-Puelles. Biblioteca de Autores Cristianos, 2010.

St. Basil the Great. On the Holy Spirit. Trans. Domingo Ramos-Lissón. Editorial Ciudad Nueva, 2013.

St. Cyprian of Carthage. On the Unity of the Catholic Church. Trans. Ángel Custodio Vega. Editorial Ciudad Nueva, 2007.

St. John Chrysostom. Homilies on the Gospel of Matthew. Trans. Juan Miguel Ferrer Grenesche. Biblioteca de Autores Cristianos, 2013.