Joseph Pearce, in his Literary Converts, presents biographical explorations into the spiritual lives of some of the greatest writers in the English language and includes Malcolm Muggeridge and T.S. Eliot among his subjects. This book touches on some of the most important questions of the 20th century.

Malcolm Muggeridge seemed to have a ambivilent relationship with T.S. Eliot. Ian Hunter, in his biography Muggeridge: a life, indicates that Muggeridge had sent Eliot some of his short stories that Eliot praised. However, Muggeridge is also noted elsewhere that Eliot was a “death rattle in the throat of a dying civilization.” Muggeridge had been introduced to Eliot’s work while teaching in Cairo.

In The Chronicles of Wasted Time: The Green Stick, Muggeridge wrote that during “the thirties and the war years, I occasionally ran into Eliot at the Garrick Club; he was extremely amiable and polite, but, as it seemed to me, a man who was somehow blighted, dead, extinct. I wrote of him once that he was a death-rattle in the throat of a dying civilisation, for which a contributor to The Times Literary Supplement took me severely to task. Yet that was how I saw him–actually, several cadavers fitting into one another like Russian dolls. A New England one, an Old England one, a Western Values one. And so on.”

Muggeridge first heard of Eliot, particularly his Wasteland, while teaching in Egypt and attending a lecture by his department chair, Bonamy Dobree. In this lecture Dobree stated that “he would stake his literary reputation that the publication of Eliot’s ‘The Waste Land’ would be considered as being on a par with that of the Lyrical Ballads [by Wordsworth]. This was a statement that Muggeridge wished to refute on the spot, believing that it was unkind to let such a dramatic challenge pass unnoticed.

Patrick Walsh, in his reminicenses of Muggeridge in Modern Age, recounted a visit in 1988 where he noted that Muggeridge and Eliot had a similar spiritual journey through the wasteland of the twentieth-century and had “found peace at the ‘intersection of the timeless with time.'” He read to Muggeridge from Eliot’s Thoughts After Lambeth, which [Muggeridge] was much taken with:

“The world is trying the experiment of attempting to form a civilized but non-Christian mentality. The experiment will fail; but we must be very patient in awaiting its collapse; meanwhile redeeming the time: so that the Faith may be preserved alive through the dark ages before us; to renew and rebuild civilization and save the world from suicide.”

Walsh noted that both Muggeridge and Eliot were twentieth-century pilgrims–both re-learning Christianity for themselves. They found they could not rescue their age, but could rescue their own souls through time for eternity. “They both came to love the beauty of the world and to look beyond it for consolation.”

George MacDonald (1824-1905) was one of the most prolific and original of the Victorian novelists, composing a stunning array of novels, poetry and fairy tales, all laced with his singular Christian mysticism. C.S. Lewis regarded MacDonald as his “master,” declaring, “I know hardly any other writer who seems to be closer, or more continually close, to the Spirit of Christ Himself.” G.K. Chesterton cites MacDonald’s The Princess and the Goblin as a work that had “made a difference in my whole existence.” With Lewis, Chesterton and four other British authors, MacDonald’s life and work is featured in the Wade Center on the campus of Wheaton College. But he also figures in the spiritual development of three authors whose papers are collected in Special Collections, a separate archive from the Wade but also located at Wheaton.

As a lonely child in New York City, novelist Madeleine L’Engle (SC-03) discovered the novels of MacDonald. She read them first for the story, then for the theology, responding with heartfelt sympathy to his emphasis on God’s love. In an essay titled “Nourishment for a Private World,” she declares, “Meeting George MacDonald’s writing when I was very young was a blessing to my understanding of God and creation and our own small but potentially beautiful place in it.”

Another keen admirer of the mystic Scot was Oswald Chambers (SC-122), who copied into his diary extensive passages from MacDonald’s books, not distinguishing George’s words from his own. After Chambers’s death, his widow, Biddy, prepared the notes for publication, not realizing that much of the material, so provocative and eloquent, may not have been original to Oswald.

MacDonald’s touch is also seen in a rather unexpected corner of the literary world. Visiting the Ernest Hemingway Museum in Oak Park, Illinois, you will see a display featuring a MacDonald poem called “Baby.” The poem meant much to the Hemingway family, and its pious sentiments surrounded the dedication of baby Ernest to a long, productive Christian life – which, sadly, did not occur. Ernest’s father, Anson (SC-209), attended Wheaton College, and was a friend of Jonathan Blanchard.

WHERE did you come from baby dear?
Out of the everywhere into here.
Where did you get those eyes so blue?
Out of the sky as I came through.

What makes the light in them sparkle and spin?
Some of the starry spikes left in.
Where did you get that little tear?
I found it waiting when I got here.

What makes your forehead so smooth and high?
A soft hand stroked it as I went by.
What makes your cheek like a warm white rose?
I saw something better than any one knows.

Whence that three-cornered smile of bliss?
Three angels gave me at once a kiss.
Where did you get this pearly ear?
God spoke, and it came out to hear.

Where did you get those arms and hands?
Love made itself into bonds and bands.
Feet, whence did you come, you darling things?
From the same box as the cherub’s wings.

How did they all just come to be you?
God thought about me, and so I grew.
But how did you come to us, you dear?
God thought about you, and so I am here.

Without doubt, through direct and indirect influence, MacDonald’s writings have influenced millions hungry for a taste of God’s tender mercies.