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Gilbert Keith Chesterton

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The madman's explanation of a thing is always complete, and often in a purely rational sense satisfactory. Or, to speak more strictly, the insane explanation, if not conclusive, is at least unanswerable; this may be observed specially in the two or three commonest kinds of madness. If a man says (for instance) that men have a conspiracy against him, you cannot dispute it except by saying that all the men deny that they are conspirators; which is exactly what conspirators would do. His explanation covers the facts as much as yours. Or if a man says that he is the rightful King of England, it is no complete answer to say that the existing authorities call him mad; for if he were King of England that might be the wisest thing for the existing authorities to do. Or if a man says that he is Jesus Christ, it is no answer to tell him that the world denies his divinity; for the world denied Christ's.
--
Chapter II : The Maniac

 
Gilbert Keith Chesterton

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I do not think it necessary for salvation to know Christ according to the flesh: but with regard to the Eternal Son of God, that is the Eternal Wisdom of God, which has manifested itself in all things and especially in the human mind, and above all in Christ Jesus, the case is far otherwise. For without this no one can come to a state of blessedness, inasmuch as it alone teaches, what is true or false, good or evil. And, inasmuch as this wisdom was made especially manifest through Jesus Christ, as I have said, His disciples preached it, in so far as it was revealed to them through Him, and thus showed that they could rejoice in that spirit of Christ more than the rest of mankind. The doctrines added by certain churches, such as that God took upon Himself human nature, I have expressly said that I do not understand; in fact, to speak the truth, they seem to me no less absurd than would a statement, that a circle had taken upon itself the nature of a square. This I think will be sufficient explanation of my opinions concerning the three points mentioned. Whether it will be satisfactory to Christians you will know better than I.

 
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The struggle goes on for an explanation, and prayer is the means by which the explanation will correspond to the way he prays about it. One person struggles with all his might against the explanation that would make himself guilty-no, it was all dispensation providence, all from God in order to test, to purify, to try the lover. Another struggles in order that the explanation may explain his guilt to him, so that the passage of freedom will not seem an illusion, but that the chasmic separation of guilt may make the blessedness of reconciliation all the more inward. One person asks that the explanation will unite him to the race and that the explanation will lie in the fate common to all, which is meaningful for the whole, another that the explanation will consider him outside the relation of others in order to select him for solitary pain, but also for solitary election.

 
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You will not find it strange that I mention the explanation of Jonathan, son of Uzziel, whilst I give a different explanation myself; for you will find many of the wise men and the commentators differ from him in the interpretation of some words and in many things respecting the prophets. Why should it be otherwise in these profound matters? Besides, I do not decide in favour of my interpretation. It is for you to learn both—the whole of his explanation, from what I have pointed out to you, and also my own explanation. God knoweth which of the two explanations is in accordance with that which the prophet intended to say.

 
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I do not envy people who think they have a complete explanation of the world, for the simple reason that they are obviously wrong.

 
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