The Everlasting Man is a two-part history of mankind, Christ, and Christianity, by G. K. Chesterton. Published in 1925, it is to some extent a conscious rebuttal of H. G. Wells’ Outline of History, which embraced both the evolutionary origins of humanity and the mortal humanity of Jesus. Whereas Orthodoxy detailed Chesterton's own spiritual journey, in this book he tries to illustrate the spiritual journey of humanity, or at least of Western civilization.
"There are two ways of getting home," Chesterton begins, "and one of them is to stay there. The other is to walk round the whole world till we come back to the same place." The Everlasting Man is addressed to those who have not gotten home in the first way, inviting them to approach their home in the second way.
"The point of this book, in other words, is that the next best thing to being really inside Christendom is to be really outside it. And a particular point is that the popular critics of Christianity are not really outside it. ... the best relation to our spiritual home is to be near enough to love it. But the next best is to be far enough away not to hate it. It is the contention of these pages that while the best judge of Christianity is a Christian, the next best judge would be something more like a Confucian. The worst judge of all is the man now most ready with his judgments; the ill-educated Christian turning gradually into the ill-tempered agnostic, entangled in the end of a feud of which he never understood the beginning, blighted with a sort of hereditary boredom with he knows not what, and already weary of hearing what he has never heard. ... For those in whom a mere reaction has thus become an obsession, I do seriously recommend the imaginative effort of conceiving the Twelve Apostles as Chinamen. In other words, I recommend these critics to try to do as much justice to Christian saints as if they were pagan sages. But ... when we do make this imaginative effort to see the whole thing from the outside, we find that it really looks like what is traditionally said about it inside."
According to the evolutionary outlines of history proposed by Wells and others, mankind is simply another sort of animal, and Jesus was a remarkable human being, but no more. Chesterton's thesis, as expressed in Part I of the book ('On the Creature Called Man'), is that if man is really and dispassionately viewed simply as another animal, one is forced to the conclusion that he is a bizarrely unusual animal. In Part II ('On the Man Called Christ'), Chesterton argues that if Jesus is really viewed as simply another human leader and Christianity and the Church are simply another human religion, one is forced to the conclusion that he was a bizarrely unusual leader, whose followers founded a bizarrely and miraculously unusual religion and Church. “I do not believe,” he says, "that the past is most truly pictured as a thing in which humanity merely fades away into nature, or civilization merely fades away into barbarism, or religion fades away into mythology, or our own religion fades away into the religions of the world. In short I do not believe that the best way to produce an outline of history is to rub out the lines."
C. S. Lewis credited The Everlasting Man with "baptising" his intellect, much as George MacDonald's writings had baptised his imagination, so as to make him more than half-converted well before he could bring himself to embrace Christianity. In a letter to Sheldon Vanauken, Lewis calls the book "the best popular apologetic I know," and to Rhonda Bodle he wrote that "the [very] best popular defence of the full Christian position I know is G. K. Chesterton'sThe Everlasting Man." The book was also cited in a list of 10 books that "most shaped his vocational attitude and philosophy of life".
