Timothy Larsen. George MacDonald in the Age of Miracles: Incarnation, Doubt, and Reenchantment. IVP Academic, 2018. See here to purchase the book.
George MacDonald was a nineteenth century Scottish preacher, whose
works had a profound influence on C.S. Lewis, J.R.R. Tolkein, G.K.
Chesterton, and Madeleine L’Engle. This book is a collection of lectures
about aspects of MacDonald’s life and thought. Timothy Larsen is the
author of most of them, but James Edward Beitler III, Richard Hughes
Gibson, and Jill Palaez Baumgaertner. All of them are scholars at
Wheaton College.
The back cover of this book states: “Larsen explores how, throughout
his life and writings, MacDonald sought to counteract skepticism and to
herald instead the reality of the miraculous.” Well, not entirely, at
least not according to my impression. The book is excellent, but, if you
are expecting MacDonald to be presented as a classical Christian
apologist, you may be disappointed. MacDonald celebrated doubt as a
possible path to authentic faith, in an age when people were starting to
become more publicly honest about their doubts concerning the Christian
faith. MacDonald was also a romantic, who believed that nature could
inspire the worship of God, but who shied away from arguments for the
existence of God that appealed to nature. At the same time, in one
passage in this book, it is speculated that MacDonald may have regarded
one of his character’s gullibility regarding fairy stories as preferable
to wholesale doubt, as the former view is more enchanting.
I have read some of the works with which the book interacts, in
Michael Phillips’s edited versions. Still, this book taught me a lot
that I did not know before. Larsen talks about how the celebration of
Christmas changed throughout history, and how MacDonald’s thought
interacted with that. MacDonald’s surly personality is a prominent point
of discussion in this book, as one of the essays argues that
MacDonald’s failure as a pastor was due, not to his unorthodox beliefs,
as that did not stop conservative churches from inviting him to speak.
Rather, he was simply a bad pastor, who really wanted to be a poet.
Imagine Sheldon Cooper in the pulpit, only with the desire to be a poet.
Although MacDonald repudiated Calvinism, he still had a robust view of
divine providence, viewing afflictions (even his own) as purifying
agents from the hand of God. But he also had the idea that a person’s
doctrinal beliefs could somehow influence his or her physical health,
which reminded me of “Word of Faith” teachings.
When the book discussed topics that I had encountered before, it did
so in an edifying and insightful manner. This includes MacDonald’s
belief in postmortem cleansing and his preference for the Gospels over
other books of the Bible, even though he did not reject the other
biblical books. The book does not agree with MacDonald’s universalism.
Larsen cites MacDonald’s view that God will utterly purify people in the
afterlife before letting them into heaven and remarks that one need not
be a universalist to appreciate the value of holiness. Maybe, but how
many will become perfect for heaven in this life? Baumgaertner then
offers her own Lutheran perspective, saying that “we cannot pursue”
“holiness and sanctification” but “can accept it as it is freely given
to us through Christ and respond in gratitude with good works” (page
132).
The book perhaps could have gone into a little more detail about how
MacDonald thought nature pointed to God, by giving examples. Still, this
is an informative and edifying book.
I received a complimentary copy of this book from the publisher. My review is honest.