IMPOSSIBLE DIALOGUE BETWEEN LOST SANITY AND THE 21st CENTURY

(Recreation of G. K. Chesterton’s testament to the modern world)

Scene:

London, the year 2025. A library that is both museum and airport terminal: marble, glass, screens, saints in oil paintings, and a clock that runs fast so no one arrives on time. The scent of pipe smoke—ancient, cordial—appears ownerless. The shadow of an immense man sits down, as if that chair had always been reserved for him.

L.M. —Mr. Chesterton, have you returned to judge us or to laugh with us?

G.K.C. —For both, which are usually the same when one laughs out of love. I’ve come to tell an old truth with a new joke: you have confused haste with pilgrimage and the screen with the sacrament. I did not return to seek my age; I returned to rescue yours.

L.M. —They say we have no dogmas, that we are pluralists.

G.K.C. —Oh, you have dogmas! You simply don’t confess them; you advertise them. The most sacred is this: “Nothing is sacred.” And you worship it with the devotion of a monk without a monastery. I have seen humbler temples than your auditoriums, and less gullible pious women than your innovation summits.

L.M. —We also have new sins: climatic, economic, technological…

G.K.C. —They are old sins dressed in lab coats. Man prefers to blame himself for what he cannot confess. His sins horrify him, so he translates them into “system failures.” It is easier to request funding than forgiveness. And yet, the moral accounting of the universe admits no accountants: one pays either with tears or with cynicism, and cynicism is hell’s usury.

L.M. —You accuse us of having forgotten what is good. What, then, is good?

G.K.C. —Good is what makes man more man. Good is a small home with a great duty. Good is a “yes” that commits and a “no” that saves. Good is kneeling before the eternal in order not to kneel before the ridiculous. Good is the laughter that unmasks the tyrant and the silence that lets truth speak. Everything else is stage props for the modern drama.

L.M. —We are asked for results; we are measured in numbers. The world is governed by metrics.

G.K.C. —And by fears. The figure is the rosary of the unbeliever: he runs it through his fingers so as not to think about the soul. You are exact in your statistics and indeterminate in your destiny. You have confused the clock with Judgment Day. When everything is a KPI, sin ceases to exist, and stupidity becomes a profession.

L.M. —Perhaps we have chosen complexity. Clarity frightens us.

G.K.C. —Of course: clarity demands conversion; complexity, seminars. Truth is simple like a bell; error is complex like an excuse. You have made ambiguity a professorship and doubt a virtue. Doubt can be a path; settling in the desert is spiritual tourism.

L.M. —Let’s talk about love: we have freed it from old bonds.

G.K.C. —You have freed the fish from the water. You call suffocation freedom, and celebrate it because the fish convulses enthusiastically. Love is free when it promises, strong when it obeys, fruitful when it limits itself. A fire without a hearth is either wildfire or ash. That is why marriage is heroism for adults and a stumbling block for adolescents with credit cards.

L.M. —Politics: is there anything to save?

G.K.C. —As long as there are men with necks and consciences, there is something to save. But politics without truth and without virtue is reduced to the art of selling mirages at desert prices. In the name of the people, the State is worshiped; in the name of freedom, the banks are worshiped; and in the name of peace, the machine is worshiped. The old temptation has not changed: “All this I will give you, if you bow down and adore me.” The devil keeps offering shortcuts; you have patented the highway.

L.M. —And the poor? Where is he in your irony?

G.K.C. —At the center. The poor is a sacrament of reality: he proves that the world does not work even when the Wi-Fi does. He is not saved with statistics but with friendship. Charity that does not smell of soup and tears is philanthropy with a costume.

L.M. —You defended small property. Today it seems illusory.

G.K.C. —Illusory is freedom without keys. A democracy where no one can close his door is not a democracy: it is a hotel. The rich man who owns the neighborhood and the bureaucrat who decrees that nothing belongs to anyone are two forms of the same laziness: both hate limits. But limits are the grammar of love: without “mine” and “yours” there is no “ours.”

L.M. —Contemporary art: do you still believe in it?

G.K.C. —I believe in art that believes in something. An artist can paint shadows if he knows where the light is. But if he removes the light from the world, all he has left is to exhibit his own penumbra in high definition. Modern art has become the autobiography of boredom. When heaven is forbidden, the artist ends up describing his ceiling.

L.M. —They will say your faith mutilates imagination.

G.K.C. —On the contrary: it baptizes it. Dogmas are the fixed stars that allow the poet to trace constellations. Without dogmas, the sky is a jumble of fireflies. Imagination without truth is a child with matches in a barn.

L.M. —Technology. We have united the world.

G.K.C. —And you have disunited homes. Technology is like alcohol: you must know how to drink it. A phone that brings me closer to the distant and farther from the nearby is a portable idol. When conversation with the machine replaces conversation with the child, we have sold our birthright for a plate of pixels.

L.M. —You accuse us of idolatry of the self.

G.K.C. —Yes: the polytheism of screens and the monotheism of the mirror. You worship a thousand things so as not to admit you worship only one: your own will. But your will is too small to satisfy itself. The self is a stomach that never says enough. It is calmed only when it kneels before someone greater than itself.

L.M. —Death. We avoid it with euphemisms.

G.K.C. —And with anesthesia. You have banished the cemetery to the perimeter of the moral map. But death is the teacher of realism: it removes your costume, returns your name, and asks what you have loved. The world fears death because it has lost the art of dying: dying forgiving, dying grateful, dying blessing. A good Christian dies like trees in autumn: leaving seeds.

L.M. —And hope? Where is it bought?

G.K.C. —It is not bought: it is received. That is why it offends the market. Hope is a loan from heaven that is repaid with fidelity. You confuse hope with optimism; the optimist believes everything will turn out well; the hopeful knows everything can be redeemed. Even the 21st century. Even me, who was a sinner with a great sense of humor.

L.M. —They will call you reactionary.

G.K.C. —Let them. If a train is heading toward the abyss, reacting is sensible. Modern words have been manufactured to avoid shame. “Progress” means “more of the same with better graphics.” “Inclusion” means “anything except what bothers us.” “Tolerance” means “silence for those who dissent.” I prefer the old word: conversion.

L.M. —How does one convert such a world?

G.K.C. —As one lights a candle: by bringing it close to another. No one is saved by speeches; one is saved by saints. A man who fulfills his duty in a small house builds more civilization than a hundred influencers with megaphones. History is governed by a carpenter who did not write a book. And yet, all books seek him.

L.M. —Who could such a saint be today?

G.K.C. —A mother who sets the table and blesses the absent. A father who returns home and kneels because it is never too late. A teacher who teaches grammar as if he were teaching justice. A doctor who remembers that wounds smell of son. A judge who would rather lose a promotion than lose his soul. A young man who turns off his phone to look at the stars. A young woman who discovers that purity is not fear, but strength.

L.M. —And if no one listens?

G.K.C. —Then God will, and that is enough. The great works have been whispered against the noise. A single faithful family sustains an entire neighborhood; a single silent monastery sustains an era; a single Mass sustains the world. When everything seems lost, remember that the universe was saved by a woman who said “yes” and a man who remained silent.

L.M. —You ask us to kneel.

G.K.C. —I ask you to rise from the floor. Whoever does not kneel before God ends up crawling before the State, the Market, or Fashion. To kneel is to affirm that heaven exists; to crawl is to admit that only the ground exists. The 21st century crawls with elegance.

L.M. —What do we do tomorrow when we wake up?

G.K.C. —Three things: give thanks, obey, laugh. Give thanks for being alive and for not being the center of the cosmos. Obey the truth you already know; do not wait for a notification. And laugh: laugh at the solemnity of tyrants, the grandiloquence of experts, and the misery of your own vanities. The devil cannot bear laughter because it reminds him he is small.

L.M. —Will you forgive us, then?

G.K.C. —I did not come to forgive: I came to beg you to allow yourselves to be forgiven. Mercy is an ocean; only the proud die of thirst on the shore. Your century is exhausted by options and thirsty for absolution. You do not need more alternatives; you need more altars.

L.M. —Leave us your testament, a final will.

G.K.C. —I leave my cane to knock down idols, my sherry glass to toast sanity, and my paradoxes so you do not forget that truth is more fun than lies. I leave a map with four cardinal points: home, altar, school, and public square. If you lose one, you will lose them all. And above all, I leave my laughter: carry it as sword and shield.

L.M. —And the epitaph?

G.K.C. —Write: “Here lies a man who laughed at himself so he could kneel without falling.” If you wish to add something, write: “He told us that what was wrong in the world was not asking what was right, and that what is right begins with giving thanks.”

Silence.

The screens remain on, but the library seems both older and younger at once. A bell—where from?—rings in the distance. Pipe smoke sketches a door: behind it, an ordinary light, domestic, like a kitchen left on. L.M. tries to speak, but the enormous Englishman is no longer there. Only the scent of wood and wine remains, and the immense sensation that reality—that old queen—has sat once more upon her throne.

L.M. —Mr. Chesterton…

The word does not find its owner and, for the first time in years, it is not needed. The interviewer breathes, crosses himself without noticing, pockets his phone, and walks toward the street, where the rain shines with something new, as if each drop were a small truth falling from the sky.

OMO