Chesterton Explains His Faith Journey

G.K. Chesterton, OrthodoxyG.K. Chesterton. 2017. Orthodoxy (Orig. Pub. 1908). Satya Books.[1]

Review by Stephen W. Hiemstra

For those that are curious and think for themselves, many of the best known critics of the Christian faith come up short. The heart of atheism is not a philosophical critique of faith; it is a willful disrespect for all forms of authority, especially divine authority. The reasons for disbelief often border on mere slander of the faith, which becomes obvious as inconsistent criticisms morph over time and show themselves in conflict. Apologetics accordingly begins to resemble the case of the parent trying to reason with tired child when a good nap (or firm discipline) is needed.


In his book, Orthodoxy, Gilbert Keith (better known as G.K.) Chesterton sets out to explain how he came to faith in his own words, the words and arguments that ultimately convinced him. In a puckish response to a question posed by his publisher, Chesterton recounts:

“‘Well, if a man is not to believe in himself, in what is he to believe?’ After a long pause, I replied, ‘I will go home and write a book in answer to that question.’ This is the book that I have written in answer to it.” (7)

When is the last time that you wrote a book to win an argument? Obviously, Chesterton (1874-1936) lived at a time when a “lettered” (“English writer, poet, philosopher, dramatist, journalist, orator, lay theologian, biographer, and literary and art critic”[2]) man took his arguments seriously.

Orthodoxy Defined

Chesterton defines orthodoxy in these words:

“When the word ‘orthodoxy’ is used here it means the Apostles’ Creed, as understood by everybody calling himself Christian until a very short time ago and the general historic conduct of those who held such a creed.” (5)

Belief in the Apostles’ Creed, summarized in five fundamentals of the faith:

  1.  The inerrancy of scripture;
  2. The virgin birth of Jesus;
  3. The doctrine of substitutionary atonement (Christ died for our sins);
  4. The bodily resurrection of Christ; and
  5. The miracle-working power of Christ (Longfield 1991, 9, 78)

were required for ordination as a Presbyterian pastor between 1910 and 1925. After 1925, one could be ordained without believing the Apostles’ Creed (the liberal view) and, if you persisted in believing the creed, you would be described pejoratively as a “fundamentalist.” Thus, Chesterton’s simple definition anticipated a crisis that had not yet divided the American church, but even today lies at the heart of the culture wars.

Lampoon Champ

Chesterton spends considerable time in his book lampooning his critics for their inconsistencies. He writes:

“certain sceptics wrote that the great crime of Christianity had been its attack on the family; it dragged women to the loneliness and contemplation of the cloister, away from their homes and their children. But, then, other sceptics (slightly more advanced) said that the great crime of Christianity was the family and marriage upon us; that it doomed women to the drudgery of their homes and children, and forbade them loneliness and contemplation.” (79-80)

Clearly, this argument is dated, but the inconsistencies persist. Who, for example, remembers that the first co-educational college in America, Oberlin College, was started by two Presbyterian pastors and that the famous evangelist, Charles Finney, served as its president from 1850 to 1866? The feminist movement started as evangelical Christian movement (see Gal 3:28) and it is only after the Civil War that the woman’s movement took a secular turn (Dayton 1976, 121-135). Hopefully, Chesterton will be forgiven for his candid (and dated) comments on this issue.

Coming To Faith

So why did Chesterton adopt the Christian faith? He writes:

“my reason for accepting the religion and not merely the scattered and secular truths out of the religion. I do it because the thing has not merely told this truth or that truth, but has revealed itself as a truth-telling thing.” (146)

In my own experience, I have found critics quite willing to pick at this or that doctrine that they do not understand or accept without substituting an equally valuable replacement. Christianity as a faith fits the whole person and the entirety of life’s experiences better than competing religions and philosophies which is why it is found throughout the entire world, unlike other faiths that favor one or another ethnic group and region. Mere critics normally do not accept responsibility for their partial criticisms—they steal a person’s hope and faith, and leave their victims in despair. Such actions clearly troubled Chesterton as he weighed his options.


G.K. Chesterton’s Orthodoxy is a challenging but interesting read. He is challenging to read because he is better versed in philosophy and apologetics than most readers and his arguments often hinge on subtle word-play and knowledge of events and readings. Still, Chesterton is interesting to read because he writes roughly a hundred years ago and yet speaks directly to our own context. Read and enjoy!


Bradley J. Longfield. 1991. The Presbyterian Controversy:  Fundamentalists, Modernists, and Moderates. New York:  Oxford University Press. (Review:

Dayton, Donald W. 1976. Discovering an Evangelical Heritage. Peabody: Hendrickson.


[1] Satya is the Sanskrit word for truth (


Chesterton Explains His Faith Journey

Also see:

Longfield Chronicles the Fundamentalist/Liberal Divide in the PCUSA, Part 1 

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