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"Jesus: A Pilgrimage" by James Martin is a personal journey of faith and discovery as the author travels to the Holy Land to explore the life of Jesus. Through vivid descriptions and reflections on biblical passages, Martin offers a fresh perspective on the teachings and actions of Jesus, revealing the complexities and humanity of the historical figure. The book invites readers to deepen their understanding of Jesus and their own spirituality through an engaging blend of scholarship, insights, and personal anecdotes.

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

what would judas do

Wednesday plants the suicidal seed of Holy Week: betrayal. Before there could be a Garden, there had to be a seed — the inception of insurrection. Jesus gloriously paid for our redemption with blood, but his blood was murderously bought with money. The promised Savior sold for just thirty pieces of silver. Jesus had taught his disciples, including the one who would betray him, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matthew 6:24). No one. Not Judas. Not you or me. The Love of Money Murdered Jesus The Pharisees loved money (Luke 16:14), feared men (Matthew 26:5), and hated Jesus (Matthew 26:4). That formula may be lived out before you more than you realize. The love of money often looks merely practical. The fear of men can hide behind masks. But the Bible is clear: If you love money and fear men, you cannot love God or escape hell (Luke 16:13; John 5:44) — and you become a card-carrying member of the crowd who crucified the Author of life (Acts 3:15). The cross — that horrifying drama of hatred — was only a symptom of the Pharisees’ craving for money, approval, and power. It was as if they bought a billboard to advertise their love for money, and set on a hill for all to see. But they would never do something so obvious. What would the people say? They “feared the people” (Luke 22:2). In fact, the people’s  love  for Jesus was half the reason the religious leaders hated him so much. The authorities were cowards with cravings. They had to find a way to kill him quietly (Matthew 26:3–5). They had to find a way to murder an innocent man without losing any esteem or influence. First they needed an insider — someone close enough to Jesus to betray him, but far enough from Jesus to betray him. In other words, they needed a perp dressed like the Pope. “Then one of the twelve, whose name was Judas Iscariot, went to the chief priests and said, ‘What will you give me if I deliver him over to you?’” (Matthew 26:14–15). “When they heard it, they were glad and promised to give him money” (Mark 14:11). They found their man, someone who loved money as much as they did, someone who was willing to offend and ostracize even his closest friends for a pay day. The market had opened against the Messiah, and Judas was there to profit. As Randy Alcorn writes, “Satan works on the assumption that every person has a price. Often, unfortunately, he is right. Many people are willing to surrender themselves and their principles to whatever god will bring them the greatest short-term profit” ( Money, Possessions, and Eternity , 41). Judas sold out the Savior, and for just thirty pieces of silver (Matthew 26:15). The Love of Money Makes a Name If you love money — value money and what it can buy above all else — you cannot love God. You will hate him, maybe quietly or privately and hypocritically — but you will hate him. And that hatred will mark you and follow you everywhere. That kind of divine rejection and betrayal renames a person. It defines you. For example, look at how Judas is talked about in the Gospels. “ . . . Simon the Zealot, and Judas Iscariot,  who betrayed him .” (Matthew 10:4) “Judas,  who would betray him , answered, ‘Is it I, Rabbi?’ He said to him, ‘You have said so.’” (Matthew 26:25) “ . . . and Judas Iscariot,  who betrayed him .” (Mark 3:19) “ . . . and Judas the son of James, and Judas Iscariot,  who became a traitor .” (Luke 6:16) “But Judas Iscariot, one of his disciples ( he who was about to betray him ), said,” (John 12:4). “He spoke of Judas the son of Simon Iscariot, for he, one of the Twelve,  was going to betray him .” (John 6:71) “Judas,  who betrayed him , was standing with them.” (John 18:5) Instead of being a faithful disciple guiding people to follow Jesus, he “became a guide to those who  arrested  Jesus” (Acts 1:16). What will be the testimony of your life — of your spending and giving? Will it be clear to others that you used what God had given you to lead others  to  his Son, or will it be plain that you surrendered to the gods of the material and drew people  away from  Jesus? Did you guide the blind to sight, or help blind them to death? The Love of Money Leads to Regret Judas’s affair did not fair so well for him. “Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders” (Matthew 27:3). Drowning in shame, he screamed for a refund. Confronted with the horror of his exchange, the money had lost its allure.  What have I done?! What awful trade have I made?! Take it all back, and give me Jesus! There was no turning back for Judas, no return policy on this rejection. He killed himself in the overwhelming waves of regret and remorse (Matthew 27:5). However, there is time to turn back for you. Luke quotes Jesus for the greedy today, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (Luke 12:15). When life begins to seem like one long mission to make more money, someone is lying to you. Wake up and give back the silver before it crucifies you. John Piper writes, “When you are dying . . . money walks away from you. It abandons you. It will not go with you to help you. And nothing that you bought with it can go either” ( Money, Sex, and Power , 65). And again later, “[The love of money] substitutes a dollar bill for the divine” (71). The love of money leads only to regret and loss. Reject Judas, Receive Joy Ask yourself what Judas would do in your situation. How would he feel about your current income, shopping habits, and retirement savings? How uneasy would he be about your generosity? Does your budget begin to look like his, just two thousand years later? Refuse to follow Judas in his betrayal, and reject all that money promises to be in place of God. Find your security and satisfaction in something supernatural, eternal, and free. Piper goes on, reflecting on Paul in Philippians 4:11–13, When the stock market goes up or he gets a bonus, he says,  I find Jesus more precious and valuable and satisfying than my increasing money . And when the stock market goes down or he faces a pay cut, he says,  I find Jesus more precious and valuable and satisfying than all that I have lost . The glory and beauty and worth and preciousness of Christ is the secret of contentment that keeps money from controlling him. ( Money, Sex, and Power , 65) When our joy is no longer in our money but rather is in God . . . our money becomes the visible extension of joy in God, directed toward others. . . . Treasuring God above all things turns money into the currency of worship and love. ( Money, Sex, and Power , 123) Instead of surrendering to our cravings for more, let’s pour ourselves, every penny, into telling the world  God  is our treasure — right now, later in retirement, and forever in eternity — and spending whatever it takes to bring others into that joy and security with us.

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