Enter Ye In

I see a door, a multitude near by,
In creed and quarrel, sure disciples all!
Gladly they would, they say, enter the hall,
But cannot, the stone threshold is so high.
From unseen hand, full many a feeding crumb,
Slow dropping o’er the threshold high doth come:
They gather and eat, with much disputing hum.

Still and anon, a loud clear voice doth call—
“Make your feet clean, and enter so the hall.”
They hear, they stoop, they gather each a crumb.
Oh the deaf people! would they were also dumb!
Hear how they talk, and lack of Christ deplore,
Stamping with muddy feet about the door,
And will not wipe them clean to walk upon his floor!

But see, one comes; he listens to the voice;
Careful he wipes his weary dusty feet!
The voice hath spoken–to him is left no choice;
He hurries to obey–that only is meet.
Low sinks the threshold, levelled with the ground;
The man leaps in–to liberty he’s bound.
The rest go talking, walking, picking round.

If I, thus writing, rebuke my neighbour dull,
And talk, and write, and enter not the door,
Than all the rest I wrong Christ tenfold more,
Making his gift of vision void and null.
Help me this day to be thy humble sheep,
Eating thy grass, and following, thou before;
From wolfish lies my life, O Shepherd, keep.

From Diary of an Old Soul by George MacDonald

On Self-Restraint

But it would amaze most people to be told how little their order is self-restraint, their regular conduct their own—how much of the savage and how little of the civilized man goes to form their being—how much their decent behaviour is owing to the moral pressure, like that of the atmosphere, of the laws and persons and habits and opinions that surround them. Witness how many, who seemed respectable people at home, become vulgar, self- indulgent, ruffianly, cruel even, in the wilder parts of the colonies! No man who has not, through restraint, learned not to need restraint, but be as well behaved among savages as in society, has yet become a true man. No perfection of mere civilization kills the savage in a man: the savage is there all the time till the man pass through the birth from above. Till then, he is no certain hiding-place from the wind, no sure covert from the tempest.

From What’s Mine’s Mine by George MacDonald

Are you having any trouble?

That those who are trying to be good are more continuously troubled than the indifferent, has for ages been a puzzle. “I saw the wicked spreading like a green bay tree,” says king David; and he was far from having fathomed the mystery when he got his mind at rest about it. Is it not simply that the righteous are worth troubling? that they are capable of receiving good from being troubled? As a man advances, more and more is required of him. A wrong thing in the good man becomes more and more wrong as he draws nearer to freedom from it. His friends may say how seldom he offends; but every time he offends, he is the more to blame. Some are allowed to go on because it would be of no use to stop them yet; nothing would yet make them listen to wisdom. There must be many who, like Dives, need the bitter contrast between the good things of this life and the evil things of the next, to wake them up. In this life they are not only fools, and insist on being treated as fools, but would have God consent to treat them as if he too had no wisdom! The laird was one in whom was no guile, but he was far from perfect: any man is far from perfect whose sense of well-being could be altered by any change of circumstance. A man unable to do without this thing or that, is not yet in sight of his perfection, therefore not out of sight of suffering. They who do not know suffering, may well doubt if they have yet started on the way TO BE. If clouds were gathering to burst in fierce hail on the head of the chief, it was that he might be set free from yet another of the cords that bound him. He was like a soaring eagle from whose foot hung, trailing on the
earth, the line by which his tyrant could at his will pull him back to his inglorious perch.

From What’s Mine’s Mine by George MacDonald

On Pride

Doubtless there was pride mingled with his devotion, and pride is an evil thing. Still it was a human and not a devilish pride. I would not be misunderstood as defending pride, or even excusing it in any shape; it is a thing that must be got rid of at all costs; but even for evil we must speak the truth; and the pride of a good man, evil as it is, and in him more evil than in an evil man, yet cannot be in itself such a bad thing as the pride of a bad man. The good man would at once recognize and reject the pride of a bad man. A pride that loves cannot be so bad as a pride that hates. Yet if the good man do not cast out his pride, it will sink him lower than the bad man’s, for it will degenerate into a worse pride than that of any bad man. Each must bring its own divinely-ordained consequence.

From What’s Mine’s Mine by George MacDonald

Autobiographical?

As I was re-reading portions of George MacDonald’s novel Donal Grant I couldn’t help but wonder if he was trying to describe the thrust of his own work through the novel’s namesake. The effect Donal had on Lady Arctura is exactly what I experience when I spend time with the author himself, namely that being…

“… with him whose presence and words always gave her strength, who made the world look less mournful, and the will of God altogether beautiful; who taught her that the glory of the Father’s love lay in the inexorability of its demands, that it is of his deep mercy that no one can get out until he has paid the uttermost farthing.”

Maybe, as he describes elsewhere, it wasn’t his intent but that of another author’s. The Author.

The Heavens Declare

“‘The heavens declare the glory o’ God, an’ the firmament showeth his handy-work.’ I used, whan I was a lad, to study astronomy a wee, i’ the houp o’ better hearin’ what the h’avens declared aboot the glory o’ God: I wud fain un’erstan’ the speech ae day cried across the nicht to the ither. But I was sair disapp’intit. The things the astronomer tellt semple fowk war verra won’erfu’, but I couldna fin’ i’ my hert ‘at they made me think ony mair o’ God nor I did afore. I dinna mean to say they michtna be competent to work that in anither, but it wasna my experrience o’ them. My hert was some sair at this, for ye see I was set upo’ winnin’ intil the presence o’ him I couldna bide frae, an’ at that time I hadna learnt to gang straucht to him wha’s the express image o’ ’s person, but, aye soucht him throuw the philosophy–eh, but it was bairnly philosophy!–o’ the guid buiks ‘at dwall upo’ the natur’ o’ God an’ a’ that, an’ his hatred o’ sin an’ a’ that–pairt an’ pairt true, nae doobt! but I wantit God great an’ near, an’ they made him oot sma’, sma’, an’ unco’ far awa’. Ae nicht I was oot by mysel’ upo’ the shore, jist as the stars war teetin’ oot. An’ it wasna as gien they war feart o’ the sun, an’ pleast ‘at he was gane, but as gien they war a’ teetin’ oot to see what had come o’ their Father o’ Lichts. A’ at ance I cam to mysel’, like oot o’ some blin’ delusion. Up I cuist my e’en aboon–an’ eh, there was the h’aven as God made it– awfu’!–big an’ deep, ay faddomless deep, an’ fu’ o’ the wan’erin’ yet steady lichts ‘at naething can blaw oot, but the breath o’ his mooth! Awa’ up an’ up it gaed, an’ deeper an’ deeper! an’ my e’en gaed traivellin’ awa’ an’ awa’, till it seemed as though they never could win back to me. A’ at ance they drappit frae the lift like a laverock, an’ lichtit upo’ the horizon, whaur the sea an’ the sky met like richteousness an’ peace kissin’ ane anither, as the psalm says. Noo I canna tell what it was, but jist there whaur the earth an’ the sky cam thegither, was the meetin’ o’ my earthly sowl wi’ God’s h’avenly sowl! There was bonny colours, an’ bonny lichts, an’ a bonny grit star hingin’ ower ‘t a’, but it was nane o’ a’ thae things; it was something deeper nor a’, an’ heicher nor a’! Frae that moment I saw– no hoo the h’avens declare the glory o’ God, but I saw them declarin’ ‘t, an’ I wantit nae mair. Astronomy for me micht sit an’ wait for a better warl’, whaur fowk didna weir oot their shune, an’ ither fowk hadna to men’ them. For what is the great glory o’ God but that, though no man can comprehen’ him, he comes doon, an’ lays his cheek til his man’s,
an’ says til him, ‘Eh, my cratur!’”

From Donal Grant by George MacDonald

The Secret of Life

No man can order his life, for it comes flowing over him from behind. But if it lay before us, and we could watch its current approaching from a long distance, what could we do with it before it had reached the now? In like wise a man thinks foolishly who imagines he could have done this and that with his own character and development, if he had but known this and that in time. Were he as good as he thinks himself wise he could but at best have produced a fine cameo in very low relief: with a work in the round, which he is meant to be, he could have done nothing. The one secret of life and development, is not to devise and plan, but to fall in with the forces at work —to do every moment’s duty aright —that being the part in the process allotted to us; and let come —not what will, for there is no such thing —but what the eternal Thought wills for each of us, has intended in each of us from the first. If men would but believe that they are in process of creation, and consent to be made —let the maker handle them as the potter his clay, yielding themselves in respondent motion and submissive hopeful action with the turning of his wheel, they would ere long find themselves able to welcome every pressure of that hand upon them, even when it was felt in pain, and sometimes not only to believe but to recognize the divine end in view, the bringing of a son into glory; whereas, behaving like children who struggle and scream while their mother washes and dresses them, they find they have to be washed and dressed, notwithstanding, and with the more discomfort: they may even have to find themselves set half naked and but half dried in a corner, to come to their right minds, and ask to be finished.

From Sir Gibbie by George MacDonald

Intending

And that is where the troughs come in. You must have often wondered why the Enemy does not make more use of His power to be sensibly present to human souls in any degree He chooses and at any moment. But you now see that the Irresistible and the Indisputable are the two weapons which the very nature of His scheme forbids Him to use. Merely to over-ride a human will (as His felt presence in any but the faintest and most mitigated degree would certainly do) would be for Him useless. He cannot ravish. He can only woo. For His ignoble idea is to eat the cake and have it; the creatures are to be one with Him, but yet themselves; merely to cancel them, or assimilate them, will not serve. He is prepared to do a little overriding at the beginning. He will set them off with communications of His presence which, though faint, seem great to them, with emotional sweetness, and easy conquest over temptation. But He never allows this state of affairs to last long. Sooner or later He withdraws, if not in fact, at least from their conscious experience, all those supports and incentives. He leaves the creature to stand up on its own legs—to carry out from the will alone duties which have lost all relish. It is during such trough periods, much more than during the peak periods, that it is growing into the sort of creature He wants it to be. Hence the prayers offered in the state of dryness are those which please Him best. We can drag our patients along by continual tempting, because we design them only for the table, and the more their will is interfered with the better. He cannot “tempt” to virtue as we do to vice. He wants them to learn to walk and must therefore take away His hand; and if only the will to walk is really there He is pleased even with their stumbles. Do not be deceived, Wormwood. Our cause is never more in danger, than when a human, no longer desiring, but intending, to do our Enemy’s will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.

Screwtape

The Greatness of the Human Soul

The reader has, no doubt, already divined that M. Madeleine is no other than Jean Valjean.

We have already gazed into the depths of this conscience; the moment has now come when we must take another look into it. We do so not without emotion and trepidation. There is nothing more terrible in existence than this sort of contemplation. The eye of the spirit can nowhere find more dazzling brilliance and more shadow than in man; it can fix itself on no other thing which is more formidable, more complicated, more mysterious, and more infinite. There is a spectacle more grand than the sea; it is heaven: there is a spectacle more grand than heaven; it is the inmost recesses of the soul.

To make the poem of the human conscience, were it only with reference to a single man, were it only in connection with the basest of men, would be to blend all epics into one superior and definitive epic. Conscience is the chaos of chimeras, of lusts, and of temptations; the furnace of dreams; the lair of ideas of which we are ashamed; it is the pandemonium of sophisms; it is the battlefield of the passions. Penetrate, at certain hours, past the livid face of a human being who is engaged in reflection, and look behind, gaze into that soul, gaze into that obscurity. There, beneath that external silence, battles of giants, like those recorded in Homer, are in progress; skirmishes of dragons and hydras and swarms of phantoms, as in Milton; visionary circles, as in Dante. What a solemn thing is this infinity which every man bears within him, and which he measures with despair against the caprices of his brain and the actions of his life!

From A Tempest in a Skull in Les Miserables by Victor Hugo

Living In His Presence

The soutar, especially while at his work, was always trying “to get,” as he said, “into his Lord’s company,”—now endeavouring, perhaps, to understand some saying of his, or now, it might be, to discover his reason for saying it just then and there. Often, also, he would be pondering why he allowed this or that to take place in the world, for it was his house, where he was always present and always at work. Humble as diligent disciple, he never doubted, when once a thing had taken place, that it was by his will it came to pass, but he saw that evil itself, originating with man or his deceiver, was often made to subserve the final will of the All-in-All. And he knew in his own self that much must first be set right there, before the will of the Father could be done in earth as it was in heaven. Therefore in any new development of feeling in his child, he could recognize the pressure of a guiding hand in the formation of her history; and was able to understand St. John where he says, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that, when he shall appear, we shall be like him, for we shall see him as he is.” For first, foremost, and deepest of all, he positively and absolutely believed in the man whose history he found in the Gospel: that is, he believed not only that such a man once was, and that every word he then spoke was true, but he believed that that man was still in the world, and that every word he then spoke, had always been, still was, and always would be true. Therefore he also believed—which was more both to the Master and to John MacLear, his disciple—that the chief end of his conscious life must be to live in His presence, and keep his affections ever, afresh and constantly, turning toward him in hope and aspiration. Hence every day he felt afresh that he too was living in the house of God, among the things of the father of Jesus.

From Salted With Fire by George MacDonald