About the Book
"Ishmael & Isaac" is a thought-provoking e-novel that explores the themes of family, religion, and destiny through the parallel stories of two brothers, Ishmael and Isaac. As they navigate their relationships with their father, Abraham, and their faith in God, the brothers are forced to confront their differences and ultimately come to a deeper understanding of themselves and their place in the world. The novel delves into complex moral dilemmas and raises important questions about the nature of belief and the search for purpose.
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.
you still need good friends
Few realities in human life are as captivating, fulfilling, and elusive as friendship. Most of us have tasted its deep and dynamic potential for good at some point along our journeys, and yet most of us can also testify to having neglected friendship, maybe for years. Maybe for decades. As Drew Hunter observes, âFriendship is, for many of us, one of the most important but least thought about aspects of lifeâ ( Made for Friendship , 23). How much time do you spend thinking about your friendships? Many of us give our friendships less attention than they deserve, and we suffer for it. The absence of good friends slowly starves everything else we do. A husband without good friends will be a worse husband. A mother without good friends will be a worse mother. A pastor, a doctor, a teacher, and an engineer will all be less effective at their callings without the support and camaraderie of friends. And this thread weaves quietly through Scripture. How many saints can you think of who do something worth imitating while friendless? To be sure, Jesus stormed the grave by himself. It had to be so. And yet even he spent most of his life and ministry with a handful of guys. And as the cross drew near, he said to them, âNo longer do I call you servants . . . but I have called you friends, for all that I have heard from my Father I have made known to youâ (John 15:15). He may have died alone, but he lived among brothers, because friendship is an essential part of being fully human. Unnecessary and Vital Love That being said, friendship is an unusual relationship because itâs not essential to existence. Itâs why friendship is so often neglected â and, ironically, why it holds so much power and potential. C.S. Lewis writes, âFriendship is unnecessary, like philosophy, like art, like the universe itself (for God did not need to create). It has no survival value; rather it is one of those things which give value to survivalâ ( Four Loves , 90). We spend tens of hours a week on work because we would die without food and shelter. Friendship isnât feeding the kids or paying the mortgage. But it can make parenting richer and more bearable, and make a home feel a lot more like home. We may be able to live â to eat, drink, work, sleep, and survive â without friends, but what kind of life would that be? The truly good life, we all know by experience, is a shared life. Lewis goes on, Our ancestors regarded Friendship as something that raised us almost above humanity. This love, free from instinct, free from all duties but those which love has freely assumed, almost wholly free from jealousy, and free without qualification from the need to be needed, is eminently spiritual. It is the sort of love one can imagine between angels. (98) âWe may be able to eat, drink, work, sleep, and survive without friends, but what kind of life would that be?â Unnecessary and angelic â this describes the mysterious reality of friendship. It raises, or even removes, the ceiling on all our other experiences. Most of what we love to do, we love to do all the more with friends. Those who find meaningful friendship experience a nearly super-human life. Why? Because they get to see more of God, and because they get so much more done, together . Personal Windows into God How does Christian friendship raise us above the unremarkable rhythms of our humanity? First, by intimately introducing us to more of Godâs creativity and supremacy. Those who see him together will see more of him. Lewis captures this capacity of friendship when he writes, Friendship exhibits a glorious ânearness by resemblanceâ to Heaven itself where the very multitude of the blessed (which no man can number) increases the fruition which each has of God. For every soul, seeing Him in her own way, doubtless communicates that unique vision to all the rest. . . . The more we thus share the Heavenly Bread between us, the more we shall all have. (79) The beauty and worth of God cannot be exhausted by one pair of eyes, by one finite mind and heart. Therefore, two really can see more than one. The more we share of him, the more we have of him. Surely, this is one reason why God plans to redeem people from every tribe, tongue, people, and nation, right (Revelation 7:9). Because whatever makes each of them unique prepares them to notice and treasure dimensions of Christ that millions of others might miss. So it is in friendship. As we gaze at God together, over months and years and longer, walking through joys and sorrows, victories and losses, blessings and adversity, we get to see him through each otherâs eyes. Worship is communal and contagious. Every human life has the potential to be a unique window into the divine. Because thatâs who God is â Father, Son, and Spirit forever adoring and glorifying one another. Courage in Flesh and Blood As friendships help us see more of God, though, they also unleash us to live more radically for God. What good have any of us done in the world without the help or encouragement of friends? As you take yourself back through anything youâve accomplished in life and ministry, and then allow yourself to look around for a minute, what do you see? For many of us, we see faces . The most defining moments of our lives have been most defined not by addresses, degrees, or promotions, but by people â often, by friends. Hunter highlights the unusual and spiritual productivity of friendship: One of the greatest gifts we can offer our friends is sheer encouragement. As we listen and light up to their ideas, we stir their souls into action. We lift their hearts and spur them on. Much of what is truly good in the world is the fruit of friendship. (71) Why did Jesus send the disciples out in twos (Mark 6:7)? Perhaps he was concerned for their safety on the road (a kind of grown-up buddy-system). It seems far more likely to me that he wanted them each to have built-in, by-their-side courage to keep going when ministry got hard. He knew they would do far more good as twelve pairs than they would on twenty-four different paths. He knew they would conquer sin and Satan together in ways they couldnât alone. Friendship Isnât About Friendship These two insights about friendship â that friends helps us see more of God and that they free us to do more for his glory â explain what makes friendship precious. And what makes it possible. Good friendships, after all, arenât about friendship, which means we wonât experience them by focusing on them. Again, Lewis, wisely observes, Lovers are always talking to one another about their love; Friends hardly every about their Friendship. Lovers are normally face to face, absorbed in each other; Friends, side by side, absorbed in some interest. (78) âGood friendships arenât about friendship, which means we wonât experience them by focusing on them.â Lovers often find one another looking for love. Friends find one another while chasing something else. They providentially collide while striving after God, while studying his word, while loving their families, while meeting needs in the church, while discipling younger believers, while pursuing the lost. âThe very condition of having Friends,â Lewis continues, âis that we should want something else besides Friends. . . . Those who have nothing can share nothing; those who are going nowhere can have no fellow-travelersâ (85). If you want to experience real friendship, go hard after God, take bigger risks to glorify him with your life, and then look around to see whoâs running with you.