MacDonald in the 1860s
|Born||10 December 1824|
Huntly, Aberdeenshire, Scotland
|Died||18 September 1905 (aged 80)|
Ashtead, Surrey, England
|Occupation||Minister, writer (poet, novelist)|
|Alma mater||University of Aberdeen|
Louisa Powell (m. 1851)
George MacDonald (10 December 1824 - 18 September 1905) was a Scottish author, poet and Christian minister. He was a pioneering figure in the field of fantasy literature and the mentor of fellow writer Lewis Carroll. His writings have been cited as a major literary influence by many notable authors, including W. H. Auden, C. S. Lewis, J. R. R. Tolkien,Walter de la Mare,E. Nesbit, and Madeleine L'Engle. C. S. Lewis wrote that he regarded MacDonald as his "master": "Picking up a copy of Phantastes one day at a train-station bookstall, I began to read. A few hours later", said Lewis, "I knew that I had crossed a great frontier." G. K. Chesterton cited The Princess and the Goblin as a book that had "made a difference to my whole existence".
Elizabeth Yates wrote of Sir Gibbie, "It moved me the way books did when, as a child, the great gates of literature began to open and first encounters with noble thoughts and utterances were unspeakably thrilling."
Even Mark Twain, who initially disliked MacDonald, became friends with him, and there is some evidence that Twain was influenced by him. The Christian author Oswald Chambers wrote in his "Christian Disciplines" that "it is a striking indication of the trend and shallowness of the modern reading public that George MacDonald's books have been so neglected".
In addition to his fairy tales, MacDonald wrote several works on Christian apologetics.
George MacDonald was born on 10 December 1824 at Huntly, Aberdeenshire, Scotland. His father, a farmer, was one of the MacDonalds of Glen Coe and a direct descendant of one of the families that suffered in the massacre of 1692.
MacDonald grew up in an unusually literate environment: one of his maternal uncles was a notable Celtic scholar, editor of the Gaelic Highland Dictionary and collector of fairy tales and Celtic poetry. His paternal grandfather had supported the publication of an Ossian edition, the controversial Celtic text believed by some to have contributed to the starting of European Romanticism. MacDonald's step-uncle was a Shakespeare scholar, and his paternal cousin another Celtic academic. Both his parents were readers, his father harbouring predilections for Newton, Burns, Cowper, Chalmers, Coleridge, and Darwin, to quote a few, while his mother had received a classical education which included multiple languages.
An account cited how the young George suffered lapses in health in his early years and was subject to problems with his lungs such as asthma, bronchitis and even a bout of tuberculosis. This last illness was considered a family disease and two of MacDonald's brothers, his mother, and later three of his own children actually died from the ailment.  Even in his adult life, he was constantly travelling in search of purer air for his lungs.
MacDonald grew up in the Congregational Church, with an atmosphere of Calvinism. However, his family was atypical, with his paternal grandfather a Catholic-born, fiddle-playing, Presbyterian elder; his paternal grandmother an Independent church rebel; his mother was a sister to the Gallic-speaking radical who became moderator of the disrupting Free Church, while his step-mother, to whom he was also very close, was the daughter of a Scottish Episcopalian priest.
MacDonald graduated from the University of Aberdeen in 1845 with a master's degree in chemistry and physics. He spent the next several years struggling with matters of faith and deciding what to do with his life. His son, biographer Greville MacDonald stated that his father could have pursued a career in the medical field but he speculated that lack of money put an end to this prospect. It was only in 1848 when MacDonald began theological training at Highbury College for the Congregational ministry.
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MacDonald was appointed minister of Trinity Congregational Church, Arundel, in 1850, after briefly serving as a locum minister in Ireland. However, his sermons--which preached God's universal love and the possibility that none would, ultimately, fail to unite with God--met with little favour and his salary was cut in half. In May 1853, MacDonald tendered his resignation from his pastoral duties at Arundel. Later he was engaged in ministerial work in Manchester, leaving that because of poor health. An account cited the role of Lady Byron in convincing MacDonald to travel to Algiers in 1856 with the hope that the sojourn would help turn his health around. When he got back, he settled in London and taught for some time at the University of London. MacDonald was also for a time editor of Good Words for the Young.
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George MacDonald's best-known works are Phantastes, The Princess and the Goblin, At the Back of the North Wind, and Lilith, all fantasy novels, and fairy tales such as "The Light Princess", "The Golden Key", and "The Wise Woman". "I write, not for children," he wrote, "but for the child-like, whether they be of five, or fifty, or seventy-five." MacDonald also published some volumes of sermons, the pulpit not having proved an unreservedly successful venue.
After his literary success, MacDonald went on to do a lecture tour in the United States in 1872-1873, after being invited to do so by a lecture company, the Boston Lyceum Bureau. On the tour, MacDonald lectured about other poets such as Robert Burns, Shakespeare, and Tom Hood. He performed this lecture to great acclaim, speaking in Boston to crowds in the neighborhood of three thousand people.
MacDonald served as a mentor to Lewis Carroll (the pen-name of Charles Lutwidge Dodgson); it was MacDonald's advice, and the enthusiastic reception of Alice by MacDonald's many sons and daughters, that convinced Carroll to submit Alice for publication. Carroll, one of the finest Victorian photographers, also created photographic portraits of several of the MacDonald children. MacDonald was also friends with John Ruskin, and served as a go-between in Ruskin's long courtship with Rose La Touche. While in America he was befriended by Longfellow and Walt Whitman.
As hinted above, MacDonald's use of fantasy as a literary medium for exploring the human condition greatly influenced a generation of notable authors, including C. S. Lewis, who featured him as a character in his The Great Divorce. In his introduction to his MacDonald anthology, Lewis speaks highly of MacDonald's views:
This collection, as I have said, was designed not to revive MacDonald's literary reputation but to spread his religious teaching. Hence most of my extracts are taken from the three volumes of Unspoken Sermons. My own debt to this book is almost as great as one man can owe to another: and nearly all serious inquirers to whom I have introduced it acknowledge that it has given them great help--sometimes indispensable help toward the very acceptance of the Christian faith. ...
I know hardly any other writer who seems to be closer, or more continually close, to the Spirit of Christ Himself. Hence his Christ-like union of tenderness and severity. Nowhere else outside the New Testament have I found terror and comfort so intertwined. ...
In making this collection I was discharging a debt of justice. I have never concealed the fact that I regarded him as my master; indeed I fancy I have never written a book in which I did not quote from him. But it has not seemed to me that those who have received my books kindly take even now sufficient notice of the affiliation. Honesty drives me to emphasize it.
Others he influenced include J. R. R. Tolkien and Madeleine L'Engle. MacDonald's non-fantasy novels, such as Alec Forbes, had their influence as well; they were among the first realistic Scottish novels, and as such MacDonald has been credited with founding the "kailyard school" of Scottish writing.
In 1877 he was given a civil list pension. From 1879 he and his family moved to Bordighera, in a place much loved by British expatriates, the Riviera dei Fiori in Liguria, Italy, almost on the French border. In that locality there also was an Anglican church, All Saints, which he attended. Deeply enamoured of the Riviera, he spent 20 years there, writing almost half of his whole literary production, especially the fantasy work. MacDonald founded a literary studio in that Ligurian town, naming it Casa Coraggio (Bravery House). It soon became one of the most renowned cultural centres of that period, well attended by British and Italian travellers, and by locals, with presentations of classic plays and readings of Dante and Shakespeare often being held.
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MacDonald married Louisa Powell in Hackney in 1851, with whom he raised a family of eleven children: Lilia Scott (1852), Mary Josephine (1853), Caroline Grace (1854), Greville Matheson (1856-1944), Irene (1857), Winifred Louise (1858), Ronald (1860-1933), Robert Falconer (1862-1913), Maurice (1864), Bernard Powell (1865-1928), and George Mackay (1867-1909?).
His son Greville became a noted medical specialist, a pioneer of the Peasant Arts movement, wrote numerous fairy tales for children, and ensured that new editions of his father's works were published. Another son, Ronald, became a novelist. His daughter Mary was engaged to the artist Edward Robert Hughes until her death in 1878. Ronald's son, Philip MacDonald (George MacDonald's grandson), became a Hollywood screenwriter.
Tuberculosis caused the death of several family members, including Lilia, Mary Josephine, Grace, Maurice as well as one granddaughter and a daughter-in-law. MacDonalds was said to have been particularly affected by the death of Lilia, her eldest.
George MacDonald died on 18 September 1905 in Ashtead, Surrey, England. He was cremated in Woking, Surrey, England and his ashes were buried in Bordighera, in the English cemetery, along with his wife Louisa and daughters Lilia and Grace.
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MacDonald appears to have never felt comfortable with some aspects of Calvinist doctrine, feeling that its principles were inherently "unfair"; 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.
MacDonald rejected the doctrine of penal substitutionary atonement as developed by John Calvin, which argues that Christ has taken the place of sinners and is punished by the wrath of God in their place, believing that in turn it raised serious questions about the character and nature of God. Instead, he taught that Christ had come to save people from their sins, and not from a Divine penalty for their sins: the problem was not the need to appease a wrathful God, but the disease of cosmic evil itself. MacDonald frequently described the atonement in terms similar to the Christus Victor theory.[clarification needed] MacDonald posed the rhetorical question, "Did he not foil and slay evil by letting all the waves and billows of its horrid sea break upon him, go over him, and die without rebound--spend their rage, fall defeated, and cease? Verily, he made atonement!"
MacDonald was convinced that God does not punish except to amend, and that the sole end of His greatest anger is the amelioration of the guilty. As the doctor uses fire and steel in certain deep-seated diseases, so God may use hell-fire if necessary to heal the hardened sinner. MacDonald declared, "I believe that no hell will be lacking which would help the just mercy of God to redeem his children." MacDonald posed the rhetorical question, "When we say that God is Love, do we teach men that their fear of Him is groundless?" He replied, "No. As much as they were will come upon them, possibly far more. ... The wrath will consume what they call themselves; so that the selves God made shall appear."
However, true repentance, in the sense of freely chosen moral growth, is essential to this process, and, in MacDonald's optimistic view, inevitable for all beings (see universal reconciliation). He recognised the theoretical possibility that, bathed in the eschatological divine light,[according to whom?] some might perceive right and wrong for what they are but still refuse to be transfigured by what he perceived to be the fiery operation of God's love, but he did not think this likely.
In this theology of divine punishment, MacDonald stands in opposition to Augustine of Hippo,[according to whom?] and in agreement with the Greek Church Fathers Clement of Alexandria, Origen, and Gregory of Nyssa[according to whom?]--although it is unknown whether MacDonald had a working familiarity with patristics or Eastern Orthodox Christianity. MacDonald states his theological views most distinctly in the sermon "Justice", found in the third volume of Unspoken Sermons.
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The following is a list of MacDonald's published works in the genre now referred to as fantasy:[according to whom?]
The following is a list of MacDonald's published works of fiction.[according to whom?] Noted alongside the original publications from MacDonald's hand, in parentheses, are modern adaptations in American English, targeted for general and young readers, most edited by Michael R. Phillips, many from the publisher Bethany House (see for instance, the entry for Sir Gibbie).
The following is a list of MacDonald's published poetic works:[according to whom?]
The following is a list of MacDonald's published works of non-fiction:[according to whom?]
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