Abraham: One Nomad's Amazing Journey Of Faith Order Printed Copy
- Author: Charles Swindoll
- Size: 1.6MB | 247 pages
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About the Book
"Abraham: One Nomad's Amazing Journey of Faith" by Charles Swindoll is a biography of Abraham, a key figure in the Bible known for his unwavering faith and obedience to God. The book explores Abraham's life and the challenges he faced as he followed God's call to leave his home and journey to a new land. Swindoll highlights Abraham's trust in God, his willingness to sacrifice, and his role as a father of nations. Through Abraham's story, readers are inspired to trust in God and step out in faith, even when the path is uncertain.
Eric Liddell
Eric Henry Liddell was born on 16th January 1902 in Tientsin (Tianjin) North China, second son of the Rev. & Mrs. James Dunlop Liddell who were missionaries with the London Mission Society.
He was educated from 1908 to 1920 at Eltham College, Blackheath, school for the sons of missionaries. Eric, with his older brother Rob, were left at their boarding school while their parents and sister, Jenny, returned to China.
During the boysâ time at Eltham College, their parents, sister and new brother Ernest came home on furlough two or three times and were able to be together as a family â mainly living in Edinburgh.
Although born in China and educated in England, Eric Liddell lived in Scotland at various times during his life.
In 1920, Eric joined his brother Rob at Edinburgh University to read for a BSc in Pure Science.
During this period he played rugby for Scotland and trained to run at the Olympics.
Athletics and rugby played a large part in Ericâs University life. He ran in the 100 yards and the 220 yards for Edinburgh University and later for Scotland. He played rugby for Edinburgh University and in 1922 played in seven Scottish Internationals with A.L. Gracie.
Eric Liddell was a gifted rugby player and played for the Edinburgh Univerisity 1st XV team.
He also played international rugby for Scotland and gained seven international caps as a wing-threequarter, scoring four tries thanks to his searing pace.
As a result of having insufficient time for both running and rugby, he chose the former, aiming for the 100 meters in the Paris Olympics. When he learned that the heats were to be run on a Sunday, he switched to the 400 metre competition as he was not prepared to run on a Sunday.
He won a gold medal for the 400 metres and a bronze medal for the 200 metres at the Paris Olympics.
He also travelled briefly to the USA in 1924 to compete in an athletics tournament. He returned to Edinburgh after the Paris Olympics and he graduated from Edinburgh University.
Eric Liddell lived for a short time in Gillespie Crescent before moving to a house in Merchiston Place.
Recollections of Eric Liddell By Sir Arthur Marshall
The Cambridge University Athletics Club had an invitation from Pennsylvania to take a team of seven to the Pennsylvanian Games in March 1924, and I was one of the seven. Eric Liddell, the Scot from Edinburgh University, the 1923 AAA 100 yards Champion, had been personally invited and travelled with us. We stayed at the very comfortable Pennsylvanian Cricket Club. I am afraid none of, including Eric Liddell, managed to win an event at the Pennsylvanian Games.
We travelled back in a small slow ship of the American United Line called âThe Republicâ â a ten day crossing. Eric Liddell entered in the fun and games on the boat, including the Fancy Dress Dance. Whilst he was very strict about religion. Eric and I became good friends and saw much of two American sisters, Freddie and Edith, who were travelling to âdo Europeâ, including the UK. They said they were going to be in Paris for the Olympic Games, and we said if we were there at the same time we hoped we could meet.
Harold Abrahams had set his whole life on winning the Olympic 100 Metres â it had become and obsession with him. Liddellâs achievement in winning the 1923 AAA 100 Yards in the record time of 9 7/10 seconds was a devastating blow to Abrahams and shook him to the core. To date Abrahams had been a consistent 10 seconds 100 yards winner but had only slightly broken 10 seconds on one or two occasions. He knew in the Olympics he would be up against overseas competition, particularly from the Americans, but this new and very serious opposition out of the blue and on his doorstep had come at a time when Harold had established his 100 yards supremacy in the UK. To achieve level pegging with Eric Liddellâs new record time, Harold had to improve his performance by two or three yards with the help of his trainer Sam Mussabini. It must have been a tremendous relief to Harold when it became known early in 1924 that Eric had decided to concentrate on the 400 metres and, because of his religious principles, would not compete in the Olympic 100 metres as first heats were always run on Sunday.
Eric had in turn become completely dedicated to winning an Olympic Medal within the restrictions of his faith. He was a famous Scottish international rugger player, and gave up his rugger to enable him to concentrate on his Olympic ambitions, which became very deep-rooted, and his work suffered. Winning an Olympic Gold Medal became a priority, second only to his religion, and the ambition to win this event became part of his religion.
Recollections of Eric Liddell By Sir Arthur Marshall
The team travelled to Paris days before the Olympics started and had a big send-off at Victoria Station.
The silence at the start of the 100 metres and 400 metres was quite electric. Harold Abrahams won the 100 metres in a new Games record time.
In spite of all that has been said about Abrahamsâ 100 metres, the 400 metres in some way provided the greatest thrill of the meeting with the world record being broken by Eric Liddell three times in two days. It was thought that Liddell had some chance of winning, but nobody thought Liddell capable of the amazing performance he achieved in the final. As far as the crowd were concerned they were well informed about Liddellâs dedication to his religion and his refusal to run in the first round of the 100 metres on the Sunday; they also knew of his determination to win this event. The occasion was enlivened by the support given to Liddell by the pipes and drums of the Cameron Highlanders.
The silence and pent-up excitement at the start of the race could be felt. Liddell went ahead at the start and maintained his pace throughout, finishing in what at the time was described as âa most lion-hearted mannerâ winning by three yards from Fitch, an American. This was probably the greatest achievement of the VIIIth Olympiad, and superlatives were showered on Liddell by the press of the entire world. Liddell was short and not a pretty runner but just pounded along virtually at the same pace all the way, with a finish as if he was making a final dash for a try in a rugger match with an opponent bearing down on him and about to tackle from behind.
After Eric had won the 400 metres Gold Medal, Eric and I made contact with Freddie and Edith, the American sisters, and took them to a Tango Tea Dance in the Champs Elysees.
Footnote: Along with sacrificing his place in the 1924 Olympics 100m, Eric Liddell also gave up two other races in which Great Britain held high hopes of winning gold that year â the 4 x 100m and 4 x 400m, whose finals also took place on a Sunday.
After the Olympics
After the Olympics and his graduation, he returned to North China where he served as a missionary from 1925 to 1943 â first in Tientsin (Tainjin) and later in Siaochang. During his first furlough in 1932 he was ordained as a minister.
1930 - 1932
On furlough from China studying at Congregational College. After completing his studies he was ordained as a minister on 22nd June 1932. During this time he lived in a hostel in George Square which belonged to the Edinburgh Medical Missionary Society.
During these periods Eric Liddell attended Morningside Congregational Church at the corner of Chamberlain Road and Morningside Road.
Morningside Congregational Church
The Church building (pictured here on the right) was originally built for North Morningside United Presbyterian Church who used it until 1881 when it became too small. They then built a new, larger, church on the other side of the road (which is now the Eric Liddell Centre).
From 1881 the old church was home to the Morningside Athenaeum Club before the Congregational Church purchased it in 1890.
In 1928 this church was demolished and a new one erected (which is now Morningside United Church).
Eric Liddell would have attended meetings in both buildings during his two extended stays in Edinburgh. The old church from 1920 to 1925 and the current building (Morningside United Church) from 1930 to 1932. He also preached at the church on a number of occasions.
On his return to China, he married Florence Mackenzie (of Canadian missionary parentage) in Tientsin in 1934. They had three daughters; Patricia, Heather and Maureen, who now all live in Canada.
Living in China in the 1930s was potentially very dangerous and in 1937 Eric was sent to Siaochang where he joined his brother Rob. He was now crossing the Japanese army lines.
In 1941 life in China was becoming so dangerous that the British Government advised British nationals to leave. Florence and the children left for Canada.
During 1941 â 1943 Eric stayed in Tientsin, then in 1943 he was interned in Weishien camp until his death in 1945.
The Eric Liddell Centre
The United Presbyterian Church merged with the Free Church of Scotland in 1900 and then, in 1929, this merged with the Church of Scotland.
The United Presbyterian Church built in 1879 became known as Morningside North parish Church. By 1980 the building was no longer in use and became the Holy Corner Church Centre.
This was an initiative of the three remaining churches at Holy Corner: Morningside United Church (a merger between the Congregational and Church of Scotland congregations and in joint membership of the United Reformed Church and Church of Scotland), Christ Church (Scottish Episcopal Church) and Morningside Baptist Church.
As the project developed the centreâs name was changed to The Eric Liddell Centre in recognition of his involvement in the life of one of the founding churches and the local community during his time living here.
martyr or madman: the unnerving faith of ignatius
âI am afraid of your love,â Bishop Ignatius wrote to the early church in Rome, âlest it should do me an injuryâ ( Epistle to the Romans  1.2). It is hard to imagine more ironic words. Ignatius, a disciple of the apostle John, was nearing seventy years of age when he sent the letter ahead of him on August 24 (somewhere between AD 107 and 110). He told them he remained âafraidâ of the believersâ love â meaning he was afraid that they would keep him from martyrdom, that they would âdo him an injuryâ by keeping him from being torn apart by lions. Ignatius sent a total of seven letters to seven churches en route to the Colosseum. This letter to the church in Rome gave his thoughts on martyrdom and extended a special plea for their non-interference in his. Instead of asking for whatever influence the Roman believers may have had to release him, he bids them stand down. In his own words, For neither shall I ever hereafter have such an opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to the honor of a better work. For if ye are silent concerning me, I shall become Godâs; but if ye show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favor upon me than that I be sacrificed to God. (2.2) And again, I write to all the Churches, and impress on them all, that I shall willingly die for God, unless ye hinder me. I beseech of you not to show an unseasonable good-will towards me. Suffer me to become food for the wild beasts, through whose instrumentality it will be granted me to attain to God. (4.1) Martyr or Madman? Michael Haykinâs assessment seems conclusive: âIn the seven letters of Ignatius of Antioch we possess one of the richest resources for understanding Christianity in the era immediately following that of the apostlesâ (31). Surveying Ignatiusâs letters to the seven churches on the road to Rome, Haykin summarizes three concerns weighing heavily upon the bishopâs mind: (1) the unity of the local church, (2) her standing firm against heresy, and (3) non-interference in his calling to martyrdom (32). The first and second are unsurprising, but what are we to make of the third? What do you think of a man saying, âMay I enjoy the wild beasts that are prepared for me; and I pray that they may be found eager to rush upon me, which also I will entice to devour me speedily. . . . But if they be unwilling to assail me, I will compel them to do soâ (5.2)? Who is this Daniel praying not for rescue but looking forward to the lionâs den? âChristians had been killed in the past, but few with as much enthusiasm.â Some scholars, Haykin notes, have called him mentally imbalanced, pathologically bent on death (32). Christians had been killed in the past, but few, if any, with such enthusiasm. What right-thinking Christian would write, âIf I shall suffer, ye have loved me; but if I am rejected, ye have hated meâ (8.3)? Was he a madman? âSanityâ to Ignatius Did he have an irrational proclivity for martyrdom? Can his death wish  fit within the bounds of mature Christian life and experience? If you were his fellow bishop and friend â say, Polycarp (later a martyr himself) â what might you say if you desired to dissuade him? You might call his mind to the holy Scripture â for example, Jesusâs prophecy of Peterâs own martyrdom (which happened years earlier in Rome). Jesus foretold, âTruly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wanted, but when you are old, you will stretch out your hands, and another will dress you and carry you where you do not want to go â (John 21:18). The apostle Peter did not want to go  and stretch out his hands in his own crucifixion. He did not want to be dressed by another and âcarriedâ to his death. Granted, he wanted that end more than denying his Master again, but it stands to reason that if he could have ended differently, he would have chosen otherwise. Or you might consider the apostle Paul and his second-to-last letter before he too was likely beheaded in Rome. âFirst of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every wayâ (1 Timothy 2:1â2). He exhorts that prayers be made for rulers that Christians might lead quiet and peaceful  lives. Pray for your leaders, in part, that they might be saved â and thus not given to killing you âall the day longâ for public entertainment (Romans 8:36). Ignatius to âSanityâ âBut,â the well-taught bishop might have responded, âdid not Peter write much of suffering and necessary trials as tests to our faith? Does not God place our faith in the fire (or the Colosseum) that it might be found to result in praise and glory and honor at Christâs revelation (1 Peter 1:7; 4:12)? Or did Peter not put forward the suffering servant, Jesus Christ, as our example to follow? Or is it not a âgracious thing in the sight of Godâ to endure suffering for righteousnessâ sake â something we are âcalled toâ and blessed in (1 Peter 2:20; 3:14)? And further, did Peter not tell the church to âarmâ themselves with this thinking (1 Peter 4:1), and to rejoice insofar as they share in Christâs sufferings, evidence that the Spirit of glory rests upon them (1 Peter 4:13â14)? âAnd what to say of our beloved Paul? Was it not he who was hard pressed to stay, even when fruitful labor awaited him? Did he not inscribe my heart on paper when he said, âTo live is Christ, and to die is gain,â and that to be with Christ is âfar betterâ (Philippians 1:21, 23)? And was it not also the case that, knowing he was walking from one affliction to the next, he walked the martyrâs path â against the behest and weeping of fellow Christians who threatened to break the apostleâs heart (Acts 21:12â13)? ââConstrained by the Spirit,â did he not go forward (Acts 20:22)? He testified that he did not count his life of any value nor as precious to himself, if only he could finish his race and ministry to testify to Godâs grace (Acts 20:24). He assured crying saints along the violent road that he was ready not only to be imprisoned but to die for the name of Jesus (Acts 21:13). They eventually submitted and said, âLet the will of the Lord be doneâ (Acts 21:14). Will you not imitate them, beloved Polycarp?â This imagining is to help us get into the mind of the âmadman,â as well as to warn us from drawing hasty applications. Though most will not consent so insistently and passionately to a martyrâs death, some will pass by other exits on the way to testifying to the ultimate worth of Christ. Messiahâs Madmen What might we, far from the lions of Ignatiusâs day, learn from the martyred bishop of Antioch? I am challenged by his all-consuming love for Jesus, a love that the world â and some in the church â considers crazy. Let fire and the cross; let the crowds of wild beasts; let breakings, tearings, and separations of bones; let cutting off of members; let bruising to pieces of the whole body; and let the very torment of the devil come upon me: only let me attain to Jesus Christ. (5.3) âIf we are madmen, let it be for Christ.â If we are madmen, let it be for Christ. Should not Paulâs words be stated over our entire lives? âIf we are beside ourselves, it is for God; if we are in our right mind, it is for youâ (2 Corinthians 5:13). If we are crazy, it is because of Christ. If we are in our right minds, it is for others to be won to the same madness we have. The love of Christ âcontrols usâ (2 Corinthians 5:14). Oh what a beautiful strangeness, what a provocative otherness, what an unidentifiable oddity is a Christian who loves Christ with his all and considers death to be truly gain. Such a one can see, even behind the teeth of lions, an endless life with him .