Hi God, It's Me Again (What To Pray When You Don't Know What To Say) Order Printed Copy
- Author: Nicole Crank
- Size: 3.06MB | 134 pages
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About the Book
"hi god, it's me again" is a practical guide on how to pray when you are unsure of what to say. Nicole Crank offers advice on how to communicate with God effectively and provides suggestions for different prayer topics when words fail. The book encourages readers to deepen their relationship with God through honest and heartfelt prayers.
C.T. Studd
“If Jesus Christ be God and died for me, then no sacrifice can be too great for me to make for Him.”
- C.T. Studd
Charles Thomas Studd ("C.T. Studd") was born in England in 1860, the son of wealthy Edward Studd, who had made a fortune in India. Charles Studd liked sports just like most young men. He had a passion for cricket because it was the most popular sport in England at the time. His older brother Kynaston Studd, was a member of the Cambridge cricket team and well known. C.T., however, wasn't a great athlete but determined to master the sport. He would practice for hours, using a mirror to help him adjust his swing. He kept away from any harmful habits that may diminish his cricket ability. Soon he began to master the sport and became the captain of his high school cricket team. In 1879, when Studd entered Trinity College of Cambridge University, his popularity as a cricket star took off. He became what others have referred to as "the Michael Jordan of cricket," a household name throughout Great Britain. He soon became the captain of the Cambridge cricket team, an idol to students and legend in his time. and he had a particular passion for cricket, the most popular sport in England at the time. Studd was claimed then, and today as the greatest player to have ever played the game. But that is just a footnote compared to what has really marked C.T. Studd's life in history.
C.T. was saved in 1878 at the age of 18 by the confrontation of a pastor, who really questioned him as to his personal relationship with Christ. Both his brothers gave their lives to Christ the same day that he did. His passion for Christ diminished as his cricket career grew in college and soon he was hardened to spiritual things. However, in November 1883, his younger brother George got very sick and was dying. As C.T. watched in horror and grief at the suffering of his brother, he reflected, "Now what is all the popularity of the world to George? What is all the fame and flattering? What is it worth to possess the riches of the world, when a man comes to face Eternity?" With a surprising turn, God miraculously healed George and C.T. was so dramatically changed through the event that he consecrated himself to the Lord's work. The things of this world were not worthy of his life, Studd would begin to invest himself in the eternal.
C.T. was part of a small group of Christian men at Cambridge, mostly athletes, who were beginning to devote themselves to prayer and the evangelization of the world. Starting at their campus they began sharing their faith openly and telling all of the salvation found in Jesus Christ. Many were being won because of Studd's influence among other collegians. During this time, an influential missionary Hudson Taylor began to challenge the students of England to join him in reaching the millions of lost in China. His high calling and deep passion for China, captured the hearts of these young men at Cambridge, and there was discussion of joining Hudson's mission agency and pioneering to the unreached parts of China with the gospel.
Despite a promising career in cricket and the life of comfort he had grown up in C.T. determined to follow God's heart for the world and join Him in reaching China. Studd's decision to go to China influenced the other seven men at Cambridge to live for God's glory and devote themselves to China also. From the rowing team at Trinity, Stanley Smith, Montague Beauchamp, and William Cassels joined. Two students, Dixon Hoste and Arthur Polhill-Turner, were officers who also left a promising career in the military to join Studd. And from C.T. Studd's own cricket team came Cecil Polhill-Turner.
Studd faces opposition as well. His father, Edward passed away, causing the family to pressure C.T. not to leave his widowed mother at such a time. His older brother tried to talk him out of going and C.T. simply quoted Micah 7:6, "a man's enemies are the men of his own house."
Before going to China, Hudson organized a tour of the college campuses in England, allowing the "Cambridge Seven," as they came to be known, to share their testimonies, and challenge students to consecrate their lives to the glory of God. Through these months traveling and speaking, God drew people to faith in Christ and awakened the church to His global cause.
In the last meeting of the tour, C.T. Studd urged students saying, "Are you living for the day or are you living for life eternal? Are you going to care for the opinion of men here, or for the opinion of God? The opinion of men won't avail us much when we get before the judgment throne. But the opinion of God will. Had we not, then, better take His word and implicitly obey it?"
Authenticity marked the power of the message of these seven that were on their way to the unreached. C.T. Studd admitted, "Had I cared for the comments of people, I should never have been a missionary." After calling students to obey the Great Commission, the Cambridge Seven, left for China, arriving in Shanghai on March 18, 1885.
C.T. Studd had inherited a fortune from the death of his father Edward but gave most of it away, keeping only ÂŁ3400 pounds. Keeping that only until his wife, Priscilla Livingstone Stewart said, "Charlie, what did the Lord tell the rich young man to do?" "Sell all." "Well then, we will start clear with the Lord at our wedding." And they gave the rest away to missions work.
Studd would return to England and America occasionally because of ill health and challenge students to give their lives to the Great Commission. During the beginnings of the Student Volunteer Movement, in 1896 -1897, his brother J.E.K. Studd spoke at Cornell University, having a deep impact on the future point man for the SVM, John R. Mott. Mott walked in late for the meeting and heard J.K. Studd quote, "Young man, are you seeking great things for yourself? Seek them not! Seek first the Kingdom of God!"
Mott gathered the courage to meet with him the next day and later said that the meeting with Studd was the "decisive hour of his life". Mott went on to become one of the greatest missions mobilizers in world history.
C.T. Studd's work impacted China, India and Africa. Upon the last days of his life he reflected in his life's work saying, "As I believe I am now nearing my departure from this world, I have but a few things to rejoice in; they are these:
That God called me to China and I went in spite of utmost opposition from all my loved ones.
That I joyfully acted as Christ told that rich young man to act.
That I deliberately at the call of God, when alone on the Bibby liner in 1910, gave up my life for this work, which was to be henceforth not for the Sudan only, but for the whole unevangelized World.
My only joys therefore are that when God has given me a work to do, I have not refused it."
One night in July,1931, C.T. Studd went to be with His Lord.
The last word he spoke was "Hallelujah"!
By Claude Hickman
books don’t change people, paragraphs do
I have often said, “Books don’t change people, paragraphs do — sometimes sentences.” This may not be fair to books, since paragraphs find their way to us through books, and they often gain their peculiar power because of the context they have in the book. But the point remains: One sentence or paragraph may lodge itself so powerfully in our mind that its effect is enormous when all else is forgotten. It might be useful to illustrate this with two books by Jonathan Edwards that have influenced me most. Here are the key paragraphs and lessons from these books. Most of the rest of their content I have long forgotten (but who knows what remains in the subconscious and has profound impact?). 1. The End for Which God Created the World Outside the Bible this may be the most influential book I have ever read. Its influence was inseparable from its transposition into the syllabus on Unity of the Bible in a course by that name with Daniel Fuller in seminary. There are two massive truths that were settled for me. First: All that is ever spoken of in the Scripture as an ultimate end of God’s works is included in that one phrase, the glory of God. (Yale, Vol. 8, p. 526) The book was an avalanche of Scripture demonstrating one of the most influential convictions in my life: God does everything for his glory. Then came its life-changing corollary: In the creature’s knowing, esteeming, loving, rejoicing in, and praising God, the glory of God is both exhibited and acknowledged; his fullness is received and returned. Here is both an emanation  and remanation . The refulgence shines upon and into the creature, and is reflected back to the luminary. The beams of glory come from God, and are something of God, and are refunded back again to their original. So that the whole is of God , and in  God, and to  God; and God is the beginning, middle and end in this affair. (Yale, Vol. 8, p. 531) To me this was simply beautiful. It was overwhelming as a picture of the greatness of God. The impact was heighted by the fact that the last line is a manifest echo of Romans 11:36: “From him and through him and to him are all things. To him be glory forever. Amen.” But the central, life-shaping impact was the sentence: “In the creature’s knowing, esteeming, loving, rejoicing in, and praising God, the glory of God is both exhibited and acknowledged.” And even more specifically: “In the creature’s rejoicing in God, the glory of God is exhibited.” God’s glory is exhibited in my being happy in him. Or as Edwards says earlier: “The happiness of the creature consists in rejoicing in God, by which also God is magnified and exalted” (Yale, Vol. 8, p. 442.) If not being supremely happy in God means robbing him of his glory, everything changes. That has been the unifying message of my life: God is most glorified in us when we are most satisfied in him. 2. The Freedom of the Will This was a breathtaking book. The scope and rigor of its argument made it one of the most demanding books I have ever read. David Wells calls it a watershed book: How you judge this argument decides where all waters of your life will flow. My judgment was: irresistibly compelling . Here’s the unforgettable summary sentence: God’s moral government over mankind, his treating them as moral agents, making them the objects of his commands, counsels, calls, warnings, expostulations, promises, threatenings, rewards and punishments, is not inconsistent with a determining disposal of all events, of every kind, throughout the universe, in his providence; either by positive efficiency, or permission. (Yale, Vol. 1, p. 431) God governs all events of every kind, including my acts of will, yet in such a way that I am still liable to rewards and punishments. His sovereignty and my accountability are compatible. The implications of this are vast. One of the most important insights for me in working this out was Edwards’s distinction between natural  inability to do something and moral  inability to do something. Here’s the key paragraph: We are said to be naturally  unable to do a thing, when we can’t do it if we will, because what is most commonly called nature don’t allow of it, or because of some impeding defect or obstacle that is extrinsic to the will; either in the faculty of understanding, constitution of body, or external objects. Moral  inability consists not in any of these things; but either in the want of inclination; or the strength of a contrary inclination; or the want of sufficient motives in view, to induce and excite the act of the will, or the strength of apparent motives to the contrary. (Yale, Vol. 1, p. 159) If we are naturally  unable to do something, we are not accountable to do it (like trying to get out of a chair if we truly want to but are chained in it), but if we are morally  unable to do something, we are still accountable to do it (like trying to keep the law of God, though we can’t because we hate it). This insight was crucial in understanding Romans 8:7 (“the mind of the flesh cannot  submit to God”), and 1 Corinthians 2:14 (“the natural man cannot  understand the things of the Spirit”). As I look back over my life and what I have been able to see and savor in God’s word, I give thanks for momentous sentences and paragraphs, and for the God-besotted people who wrote them. In this case, I thank God for Jonathan Edwards.