Inspirational Quotes by George MacDonald
“So there was but one way of setting matters right, as Mr Malison had generosity enough left in him to perceive; and that was, to make a friend of his adversary. Indeed there is that in the depths of every human breast which makes a reconciliation the only victory that can give true satisfaction.”
“To know that she could not be near God in peace and love without fulfilling certain mental conditions — that he would not have her just as she was now, filled her with an undefined but terribly real misery . . .”
“Annie said her prayers, read her Bible, and tried not to forget God. Ah! could she only have known that God never forgot her, whether she forgot him or not, giving her sleep in her dreary garret, gladness even in Murdoch Malison's school-room, and the light of life everywhere!”
“Let me once more assert that Mr Malison was not a bad man. The misfortune was, that his notion of right fell in with his natural fierceness; and that, in aggravation of the too common feeling with which he had commenced his relations with his pupils, namely, that they were not only the natural enemies of the master, but therefore of all law, theology had come in and taught him that they were in their own nature bad — with a badness for which the only set-off he knew or could introduce was blows. Independently of any remedial quality that might be in them, these blows were an embodiment of justice; for "every sin," as the catechism teaches, "deserveth God's wrath and curse both in this life and that which is to come." The master therefore was only a co-worker with God in every pandy he inflicted on his pupils. I do not mean that he reasoned thus, but that such-like were the principles he had to act upon.”
“These things cannot be loved. The best man hates them most; the worst man cannot love them. But are these the man? Does a woman bear that form in virtue of these? Lies there not within the man and the woman a divine element of brotherhood, of sisterhood, a something lovely and lovable,—slowly fading, it may be,—dying away under the fierce heat of vile passions, or the yet more fearful cold of sepulchral selfishness—but there? Shall that divine something, which, once awakened to be its own holy self in the man, will loathe these unlovely things tenfold more than we loathe them now—shall this divine thing have no recognition from us? It is the very presence of this fading humanity that makes it possible for us to hate. If it were an animal only, and not a man or a woman that did us hurt, we should not hate: we should only kill. We hate the man just because we are prevented from loving him. We push over the verge of the creation—we damn—just because we cannot embrace. For to embrace is the necessity of our deepest being. That foiled, we hate. Instead of admonishing ourselves that there is our enchained brother, that there lies our enchanted, disfigured, scarce recognizable sister, captive of the devil, to break, how much sooner, from their bonds, that we love them!—we recoil into the hate which would fix them there; and the dearly lovable reality of them we sacrifice to the outer falsehood of Satan's incantations, thus leaving them to perish. Nay, we murder them to get rid of them, we hate them. Yet within the most obnoxious to our hate, lies that which, could it but show itself as it is, and as it will show itself one day, would compel from our hearts a devotion of love. It is not the unfriendly, the unlovely, that we are told to love, but the brother, the sister, who is unkind, who is unlovely. Shall we leave our brother to his desolate fate? Shall we not rather say, "With my love at least shalt thou be compassed about, for thou hast not thy own lovingness to infold thee; love shall come as near thee as it may; and when thine comes forth to meet mine, we shall be one in the indwelling God"?”
“If a man keeps the law, I know he is a lover of his neighbour. But he is not a lover because he keeps the law: he keeps the law because he is a lover. No heart will be content with the law for love. The law cannot fulfil love.”
“But how is one to tell whether it be in truth the spirit of God that is speaking in a man?' You are not called upon to tell. The question for you is whether you have the spirit of Christ yourself. The question is for you to put to yourself, the question is for you to answer to yourself: Am I alive with the life of Christ? Is his spirit dwelling in me? Everyone who desires to follow the Master has the spirit of the Master, and will receive more, that he may follow closer, nearer, in his very footsteps. He is not called upon to prove to this or that or any man that he has the light of Jesus; he has to let his light shine. It does not follow that his work is to teach others, or that he is able to speak large truths in true forms. When the strength or the joy or the pity of the truth urges him, let him speak it out and not be afraid—content to be condemned for it; comforted that if he mistake, the Lord himself will condemn him, and save him 'as by fire.' The condemnation of his fellow men will not hurt him, nor a whit the more that it be spoken in the name of Christ. If he speak true, the Lord will say 'I sent him.' For all truth is of him; no man can see a true thing to be true but by the Lord, the spirit.”
“As soon as a man begins to make excuses, the time has come when he might be doing that from which he excuses himself.”
“The birds, the poets of the animal creation — what though they never get beyond the lyrical! — awoke to utter their own joy, and awake like joy in others of God's children.”
“I doobt the fau't's nae sae muckle i' my temper as i' my hert. It's mair love that I want, Tibbie. Gin I lo'ed my neebor as mysel', I cudna be sae ill-natert till him; though 'deed, whiles, I'm angry eneuch at mysel' — a hantle waur nor at him." "Verra true, Thamas," answered Tibbie. "Perfect love casteth oot fear, 'cause there's nae room for the twa o' them; and I daursay it wad be the same wi' the temper.”
“She had left his church and gone to the missionars, and there found more spiritual nourishment than Mr Cowie's sermons could supply, but she could not forget his kisses, or his gentle words, or his shilling, for by their means, although she did not know it, Mr Cowie's self had given her a more confiding notion of God, a better feeling of his tenderness, than she could have had from all Mr Turnbull's sermons together. What equal gift could a man give? Was it not worth bookfuls of sound doctrine?”
“In that ugly building, amidst that weary praying and inharmonious singing, with that blatant tone, and, worse than all, that merciless doctrine, there was yet preaching — that rare speech of a man to his fellow-men whereby in their inmost hearts they know that he in his inmost heart believes. There was hardly an indifferent countenance in all that wide space beneath, in all those far-sloping galleries above. Every conscience hung out the red or pale flag.”
“Why don't you go on, Mother dear?' he asked. 'It's such nonsense!' said his mother. 'I believe it would go on for ever.' 'That's just what it did,' said Diamond.' 'What did?' she asked.' 'Why, the river. That's almost the very tune it used to sing.”
“For our Selves will always do pretty well if we don't pay them too much attention. Our Selves are like some little children who will be happy enough so long as they are left to their own games, but when we begin to interfere with them, and make them presents of too nice playthings, or too many sweet things, they begin at once to fret and spoil.”
“But the praises of father or mother do our Selves good, and comfort them and make them beautiful.”
“No; I'm not bad. But sometimes beautiful things grow bad by doing bad, and it takes some time for their badness to spoil their beauty. So little boys may be mistaken if they go after things because they are beautiful.”
“Our Selves are like some little children who will be happy enough so long as they are left to their own games, but when we begin to interfere with them, and make them presents of too nice playthings, or too many sweet things, they begin at once to fret and spoil.”
“Suddenly pressing both hands on her heart, she fell to the ground, and the mist rose from her and melted in the air. I ran to her. But she began to writhe in such torture that I stood aghast. A moment more and her legs, hurrying from her body, sped away serpents. From her shoulders fled her arms as in terror, serpents also. Then something flew up from her like a bat, and when I looked again, she was gone.”
― George MacDonald ,
from Lilith
Group of Brands
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George MacDonald was a Scottish author, poet, and Christian minister.
Known particularly for his poignant fairy tales and fantasy novels, George MacDonald inspired many authors, such as W. H. Auden, J. R. R. Tolkien, C. S. Lewis, E. Nesbit and Madeleine L'Engle. G. K. Chesterton cited The Princess and the Goblin as a book that had "made a difference to my whole existence."
Even Mark Twain, who initially disliked MacDonald, became friends with him, and there is some evidence that Twain was influenced by MacDonald.
MacDonald grew up influenced by his Congregational Church, with an atmosphere of Calvinism. But MacDonald never felt comfortable with some aspects of Calvinist doctrine; indeed, legend has it that when the doctrine of predestination was first explained to him, he burst into tears (although assured that he was one of the elect). Later novels, such as Robert Falconer and Lilith, show a distaste for the idea that God's electing love is limited to some and denied to others.