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"Crimes Of The Cross" by Anne Manne explores the abuse and cover-up scandals within the Catholic Church, delving into the systematic failures that allowed these crimes to persist. The book examines the impact of these atrocities on the victims, as well as the broader implications for society and the Church itself. Manne calls for accountability, transparency, and justice in order to prevent future abuses and address the underlying issues at the heart of the institutional scandal.

J.C. Ryle

J.C. Ryle ​John Charles Ryle (May 10, 1816 - June 10, 1900) was an evangelical Anglican clergyman and first Bishop of Liverpool. He was renowned for his powerful preaching and extensive tracts. Biography Ryle was born on May 10th, 1816 at Park House, Macclesfield, the eldest son of John Ryle MP and Susannah Ryle. His family had made their money in the silk mills of the Industrial Revolution, and were prominent members of Cheshire society. Accordingly, Ryle was educated at Eton College and then Christ Church, Oxford, where he took a congratulatory First in Greats, and a Blue in cricket. Conversion and ordination Ryle's family were nominal Anglicans, and until his time as an undergraduate Ryle had a similar attitude to Christianity. However, as he was due to sit his final examinations, he became seriously ill with a chest infection, and was confined to his bed. During this time he began to pray and seriously read the Scriptures. However his conversion occurred when he attended an unknown church, and arriving late, he heard the reading Ephesians 2:8-9. The force of these words hit his heart, and from that point on he was assured of his salvation. After leaving Oxford, he returned to Macclesfield to assist his father in business and with the assumption that he would inherit the estate. However in June 1841 Ryle Senior was bankrupted, and the family was left ruined, and forced to leave Macclesfield. With his future now in tatters, Ryle was forced to look for a profession to sustain himself, and as a last resort, he offered himself for ministry in the Church of England. He was duly accepted and ordained in December 1841 by Bishop C.R. Summner of Winchester. Parish ministry Ryle's first charge was as curate of the hamlet of Exbury in Hampshire, an area of a rough but sparse agricultural population, and riddled with disease. After a difficult two years, he became unwell, and was forced to spend several months recuperating. In November 1843 he moved to become the rector of St Thomas', Winchester, where he made a reputation for himself as an energetic and thorough pastor. Over a period of six months the congregation grew to well over six hundred communicants, and the church was forced to consider alternative accommodation. However Ryle was offered the living of Helmingham, Suffolk, and it was to here that he moved in 1844, where he stayed until 1861. With a congregation of some two hundred, it was here that Ryle began to read widely amongst the Reformed theologians, and produce the writings that would make him famous. It was at Helmingham that he began his series of "Expository Thoughts on the Gospels", and started his tract-writing. Though his time at Helmingham was extremely fruitful, Ryle quarreled with the squire John Tollemache, and by 1861 he felt the need to move on. His final parish incumbency was Stradbroke, also in Suffolk, and it was from here that Ryle became nationally famed for his firm preaching and staunch defense of evangelical principles, both from the study and the platform. He wrote several well-known books, mainly based on his tracts and sermons, and often addressing issues of contemporary relevance for the Church from a Biblical standpoint. Of these, perhaps the most enduring are "Holiness" and "Practical Religion", both still in print. Episcopate Ryle's uncompromising evangelicalism in the face of increasing liberal and Tractarian opposition gained him many admirers, and he was fast becoming one of the leading lights of the evangelical party. He was originally recommended for the post of Dean of Salisbury, but before he was appointed the out-going Conservative Prime Minister Benjamin Disraeli offered him the position of Bishop of the newly-created Diocese of Liverpool. Ryle moved to Liverpool in 1880, and would stay until 1900. Despite his previous ministry experience having been almost exclusively exercised within a rural context, his plain speech and distinctive principles made him a favorite amongst Liverpool's largely working-class population. He proved an active bishop, encouraging the building of more churches and missions to reach out to the growing urban communities, and generally seeking to develop the new diocese as best he could. In common with many late Victorian bishops, Ryle was increasingly forced to deal with the tensions caused by the developing Anglo-Catholic wing of the Church of England. Of particular note is the so-called "Bell Cox Case" of 1885. Bell Cox was vicar of St. Margaret's, and a committed Ritualist. His Catholic practices soon came to the attention of several prominent evangelicals in the city, and one of them, James Hakes of the Liverpool Church Association, brought a private prosecution against Bell Cox under the Public Worship and Regulation Act of Despite Ryle's entreaties, Bell Cox refused to moderate his behavior, and thus the case proceeded to the Chancery Court of York, where Bell Cox was found guilty of contempt of court, and imprisoned for seventeen days. Ryle's behavior in particular was criticized for his failure to exercise his legal episcopal veto over the prosecution, and his apparent willingness to allow one of his clergy to be imprisoned over matters of worship. However, an examination of letters written by Ryle from the time suggest that Ryle was by no means a supporter of such practice, yet felt it wrong to come between the law and the defendant, particularly in the case of a private prosecution. In his speech to the Liverpool Diocesan conference the same year he openly declared the imprisonment of clergy over such matters as "barbarous", hardly a note of support. ​ Ryle's tenure as bishop in general is remarkable for his efforts to build churches and mission halls to reach the rapidly expanding urban areas of Liverpool. Though subsequent biographers have criticised this policy, owing to figures which suggest a general decline in church attendance,[[ Link title]] it perhaps says most about Ryle's heart as an evangelist; a desire for all to hear and respond to the Gospel. Ryle served as Bishop until March 1900, where in his eighty-fourth year, a stroke and a general decline in health forced him to retire, despite his desire to die "in harness." He retired to Lowestoft, Suffolk, however passed away on 10th June 1900. He was interred in All Saint's, Childwall, next to his third wife, Henrietta. Bio. Taken from Theopedia

Friend, You Can Be Ready to Die

Years ago I read somewhere that, during the Victorian era, people talked often about death, and sex was the taboo subject. By now we have flipped it. We talk freely about sex, and death is the taboo subject. To me, what’s odd is this: even  Christians  shy away from talking about death. For crying out loud, we’re going to heaven! Why should we fear  anything ? Our Lord died and rose again — for us. Yes, the blunt truth can seem intimidating. Here it is: We don’t need to go looking for it. Sooner or later, something bad will come find us and take us out. But why not accept that, and prepare for it, and rejoice our way through it? Thanks to the risen Jesus, death is no longer a crisis. It is now our release. So, Death, you sorry loser, we will outlive you by an eternity. We will even dance on your grave, when “death shall be no more” (Revelation 21:4). But for now, among the many ways to prepare for death — like buying life insurance, making a proper will, and so forth — here are two truths that can help you prevail when your moment comes. Both insights come from an obscure passage near the end of Deuteronomy. Your Final Obedience First, your death will be your final act of obedience in this world below. Near the end of his earthly life, Moses received a surprising command from God: Go up this mountain . . . and view the land of Canaan, which I am giving to the people of Israel for a possession. And  die  on the mountain which you go up . . . (Deuteronomy 32:49–50) Moses obeyed the command, by God’s grace. His death, therefore, was not his pathetic, crushing defeat; it was his final, climactic act of obedience. As you can see in the verse, it was even what we call a mountaintop experience. “Your death will be your final act of obedience in this world below.” Sadly, our deaths are usually painful and humiliating. But that’s obvious. Down beneath the surface appearances, the profound reality is this: your death too will be an act of obedience, for you too are God’s servant, like Moses. The Bible says about us all, “ Precious  in the sight of the Lord is the death of his saints” (Psalm 116:15). He will not throw you away like a crumpled-up piece of trash. He will receive you as his treasured friend. Your death might be messy here on earth, but it will not be disgusting to God above. It will be, to him, “precious” — that is, valued and honored. It will be you obeying the One who said, “Follow me” (Matthew 4:19). You followed him with a first step, and you will follow him with a last step. And when you’re thinking about it, don’t worry about failing him at that final moment. He who commands you will also carry you. Given the grandeur of a Christian’s death, I have to admit that I have never seen a Christian funeral do justice to the magnitude of the moment. We try, but our services fall short. Only by faith, looking beyond our poor efforts at doing honor, can we truly savor the wonder of a Christian’s crowning glory. Even still, let’s make every Christian funeral as meaningful as it can be by believing and declaring the truth. A blood-bought sinner has just stepped on Satan’s neck and leapt up into eternal happiness, by God’s grace and for his glory. The day of your funeral, this uncomprehending world will stumble along in its oblivious way. But your believing family and friends will understand what’s really going on. And they will rejoice. This being so, why not look forward to dying? Paul was so eager for his day of release, he honestly couldn’t decide whether he’d rather keep serving Jesus here or die and go be with Jesus there: “What shall I choose? I do not know! I am torn between the two” (Philippians 1:22–23 NIV). When our work here is finally complete, why stay one moment longer? Of course, just as God decides our birthday (which we do know), so God also decides our deathday (which we do not know). Let’s bow to his schedule. But right now, by faith, let’s also start sitting on the edge of our seats in eager anticipation. And when he does give the command, “Die,” we then can say, “Yes, Lord! At long last!” And we  will  die. He will help us obey him even then — especially then. Your Happy Meeting Second, your death will be your happy meeting with the saints in that world above. Not only did God command Moses to die, but he also deepened and enriched Moses’s expectations of his death: Die on the mountain which you go up, and be gathered to your people, as Aaron your brother died in Mount Hor and was gathered to his people. (Deuteronomy 32:50) To be with our Lord in heaven above is the ultimate human experience. But he himself includes in that sacred privilege “the communion of saints,” to quote the Apostles’ Creed. When you die, like Moses, you will be gathered to your people — all the believers in Jesus who have gone before you into the presence of God. Heaven will not be solitary you with Jesus alone. It will be you with countless others, surrounding his throne of grace, all of you glorifying and enjoying him together with explosive enthusiasm (Revelation 7:9–10). Right now, in this world, we are “the church militant,” to use the traditional wording. But even now, we are one with “the church triumphant” above. And when we die, we finally enter into the full experience of the blood-bought communion of saints. Think about it. No church splits, no broken relationships, not even chilly aloofness. We all will be united before Christ in a celebration of his salvation too joyous for any petty smallness to sneak into our hearts. You will  like  everyone there, and everyone there will like you too. You will be included. You will be understood. You will be safe. No one will kick you out, no one will bully you, no one will slander you — not in the presence of the King. And you will never again, even once, even a little, disappoint anyone else or hurt their feelings or let them down. You will be magnificent, like everyone around you, for Jesus will put his glory upon us all. Facing Death with Calm Confidence Even now, by God’s grace, we have come to the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant. (Hebrews 12:22–24) “Why should we, citizens of the heavenly city, ever fear anything about earthly death?” They all are there, right at this very moment, in the invisible realm. It’s only an inch away. And the instant after your last breath in this dark world, you will awaken to that bright world above, where you will be welcomed in and rejoiced over. Saint Augustine might smile and nod with deep dignity. Martin Luther might give you a warm bear hug. Elisabeth Elliot might gently shake your hand. And maybe for the first time ever, you’ll discover how good it feels to really  belong . Here’s my point. Why should we, citizens of the heavenly city, ever fear anything about earthly death? By faith in God’s promises in the gospel, let’s get ready  now  so that we face it  then  with calm confidence — and even with bold defiance.

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