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George MacDonald

George MacDonald

      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.

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The fact was, that the moment he began to love Alice, his eyes began to send forth light. What he thought came from Alice's face, really came from his eyes. All about her and her path he could see, and every minute saw better; but to his own path he was blind. He could not see his hand when he held it straight before his face, so dark was it. But he could see Alice, and that was better than seeing the way-- ever so much.
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It seems the way to find some things is to lose yourself.
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Most powerful of all powers in its holy insinuation is _being_. _To be_ is more powerful than even _to do_. Action _may_ be hypocrisy, but being is the thing itself, and is the parent of action.
topics: action , being , to-be , to-do  
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But whoever is diligent will soon be cheerful,
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The truth Fear tells is not much better than her lies.
topics: fear , truth  
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I would remind my reader that Donal was a Celt, with a nature open to every fancy of love or awe -- one of the same breed with the foolish Galatians, and like them ready to be bewitched; but bearing a heart that welcomed the light with glad rebound -- loved the lovely, nor loved it only, but turned towards it with desire to become like it. Fergus too was a Celt in the main, but was spoiled by the paltry ambition of being distinguished. He was not in love with loveliness, but in love with praise. He saw not a little of what was good and noble, and would fain be such, but mainly that men might regard him for his goodness and nobility; hence his practical notion of the good was weak, and of the noble, paltry. His one desire in doing anything, was to be approved of or admired in the same -- approved of in the opinions he held, in the plans he pursued, in the doctrines he taught . . .
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There is a difference in the growth of some human beings and that of others: in the one case it is a continuous dying, in the other a continuous resurrection.
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she had now no inclination to trouble Gibbie's heart with what men call the plan of salvation. It was enough to her to find that he followed her Master. Being in the light she understood the light, and had no need of system, either true or false, to explain it to her.
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It was not, she said, confessing to her husband her sleeplessness, that she was afraid. She was only "keepin' them company, an' haudin' the yett open," she said. The latter phrase was her picture-periphrase for praying. She never said she prayed; she held the gate open.
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but he had a great respect for money, and much overrated its value as a means of doing even what he called good: religious people generally do -- with a most unchristian dulness. We are not told that the Master made the smallest use of money for his end. When he paid the temple-rate, he did it to avoid giving offence; and he defended the woman who divinely wasted it.
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In truth, they were not given to quarrelling. Many couples who love each other more, quarrel more, and with less politeness.
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He was but a married old bachelor, and fancied he must keep up his dignity in the eyes of his wife, not having yet learned that, if a man be true, his friends and lovers will see to his dignity.
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Man was the one sacred thing. Gibbie's unconscious creed was a powerful leveller, but it was a leveller up, not down. The heart that revered the beggar could afford to be incapable of homage to position.
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He would dream waking dreams about Jesus, gloriously childlike. He fancied he came down every now and then to see how things were going in the lower part of his kingdom; and that when he did so, he made use of Glashgar and its rocks for his stair, coming down its granite scale in the morning, and again, when he had ended his visit, going up in the evening by the same steps. Then high and fast would his heart beat at the thought that some day he might come upon his path just when he had passed, see the heather lifting its head from the trail of his garment, or more slowly out of the prints left by his feet, as he walked up the stairs of heaven, going back to his Father. Sometimes, when a sheep stopped feeding and looked up suddenly, he would fancy that Jesus had laid his hand on its head, and was now telling it that it must not mind being killed; for he had been killed, and it was all right.
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Under Janet, Gibbie was saved the thousand agonies that befall the conscientious disciple, from the forcing upon him, as the thoughts and will of the eternal Father of our spirits, of the ill expressed and worse understood experiences, the crude conjectures, the vulgar imaginations of would-be teachers of the multitude. Containing truth enough to save those of sufficiently low development to receive such teaching without disgust, it contains falsehood enough, but for the Spirit of God, to ruin all nobler—I mean all childlike natures, utterly; and many such it has gone far to ruin, driving them even to a madness in which they have died. Jesus alone knows the Father, and can reveal him. Janet studied only Jesus, and as a man knows his friend, so she, only infinitely better, knew her more than friend—her Lord and her God. Do
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Whatever Janet, then, might, perhaps—I do not know—have imagined it her duty to say to Gibbie had she surmised his ignorance, having long ceased to trouble her own head, she had now no inclination to trouble Gibbie's heart with what men call the plan of salvation. It was enough to her to find that he followed her Master. Being in the light she understood the light, and had no need of system, either true or false, to explain it to her. She lived by the word proceeding out of the mouth of God. When life begins to speculate upon itself, I suspect it has begun to die. And seldom has there been a fitter soul, one clearer from evil, from folly, from human device—a purer cistern for such water of life as rose in the heart of Janet Grant to pour itself into, than the soul of Sir Gibbie. But I must not call any true soul a cistern: wherever the water of life is received, it sinks and softens and hollows, until it reaches, far down, the springs of life there also, that come straight from the eternal hills, and thenceforth there is in that soul a well of water springing up into everlasting life.
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If any one judge it hard that men should be made with ambitions to whose objects they can never attain, I answer, ambition is but the evil shadow of aspiration; and no man ever followed the truth, which is the one path of aspiration, and in the end complained that he had been made this way or that.
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He managed to get the loan of a copy of Burns—better meat for a strong spirit than the poetry of Byron or even Scott.
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She did not cry long, however, for she was as brave as could be expected of a princess of her age.
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That is the way fear serves us: it always takes the side of the thing that we are afraid of.
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