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About the Book
"Make Your Bed" by William H. McRaven is a motivational book that emphasizes the importance of small tasks in achieving success. Drawing upon his experience as a Navy SEAL, McRaven highlights how making your bed every morning can set the tone for a productive day filled with discipline and accomplishment. Through practical anecdotes and life lessons, the author encourages readers to adopt a mindset of resilience, determination, and positivity in order to overcome obstacles and make a positive impact on the world.
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.
God Wrote a Book
We actually have the words of God. This is almost too good to be true. And yet how often are we so accustomed to this reality â one of the greatest wonders in all the universe â that it barely moves us to handle the Bible with care (and awe), or at least to access his words with the frequency they deserve? Familiarity can breed contempt, or at least neglect. While scarcity drives demand, abundance can lead to apathy. For many of us, we have multiple Bibles on our shelves, in multiple translations. We have copies on our computers and phones. We have access to the very words of God like never before â yet how often do we appreciate, and marvel at, the wonder of what we have? Wonder of Having One of the greatest facts in all of history is that God gave us a Book. He gave us a Book! He has spoken. He has revealed himself to us through prophets and apostles, and appointed that they write down his words and that they be preserved. We have his words! We can hear in our souls the very voice of God himself by his Spirit through his Book. âNo word of God is a dead word.â Think of all God went to, and what patience, to make his self-revelation accessible to us here in the twenty-first century. Long ago, at many times, and in many ways, God spoke through the prophets (Hebrews 1:1). Then, in the fullness of time, he sent his own Son, his own self, in full humanity, as his revealed Word par excellence, in the person of Christ, represented to us by his authoritative, apostolic spokesmen in the new covenant. For centuries, Godâs word was copied by hand, and preserved with the utmost diligence and care. Then, for the last 500 years of the printing press, Godâs word has gone far and wide like never before. Men and women gave their lives, upsetting the apple carts of man-made religion, to translate the words of God into the heart language of their people. And now, in the digital revolution, access to Godâs own words has exploded exponentially again, and yet â and yet â in such abundance, do we marvel at what we have? And do we, as individuals and as churches, make the most of what infinite riches we have in such access to the Scriptures? His Words, Our Great Reward The psalmists were in awe of what they had. In particular, Psalms 19 and 119 pay tribute to the wonder of having Godâs words. For instance: The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple; the precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes; the fear of the Lord is clean, enduring forever; the rules of the Lord are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward. (Psalm 19:7â11) âWe come to his word, like holy hedonists, stalking joy.â God is honored when we approach his words as those that revive the soul and rejoice the heart, as those that are more to be desired than gold and sweeter than honey. The summary and culmination of Psalm 19âs unashamed tribute to Godâs words is this: great reward. He means for us to experience his words as âmy delightâ (Psalm 1:2; 119:16, 24), as âthe joy of my heartâ (Psalm 119:111), as âthe delight of my heartâ (Jeremiah 15:16), as kindling for the fires of our joy. Not only has God spoken in this Book we call the Bible, but he is speaking. Writing about Psalm 95 in particular (and applicable to all the Scriptures), Hebrews says âthe word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heartâ (Hebrews 4:12). No word of God is a dead word. Even Hebrews â the New Testament letter plainest on the old covenant being âobsoleteâ in its demands upon new-covenant Christians (Hebrews 8:13) â professes that old-covenant revelation, while no longer binding, is indeed âliving and active.â âIs not my word like fire,â God declares through Jeremiah, âand like a hammer that breaks the rock in pieces?â (Jeremiah 23:29). From cover to cover, Genesis to Revelation, God has captured for his church his objective, âexternal wordâ (as Luther called it) which he speaks (present tense) to his people through the subjective, internal power of his Spirit dwelling in us. We hear Godâs voice in his word by his Spirit. And so, Hebrews exhorts us, âSee that you do not refuse him who is speakingâ (Hebrews 12:25). Wonder of Handling So then, how will we who marvel at having Godâs living and active words not also fall to the floor in amazement that he invites us â even more, he insists â that we handle his word. It is no private message to Timothy, but to the whole church reading over his shoulder, when Paul writes, Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth. (2 Timothy 2:15) The charge lands first on Timothy, as Paulâs delegate in Ephesus, and then on pastors (both then and today) who formally and publicly âhandle the wordâ for the feeding and forming of the church. But the summons to rightly handle the word of truth (both in the gospel word and in the written Scriptures) is a mantle for the whole church to gladly bear. In the midst of a world of destructive words, God calls his church to first receive (have) and then respond to (handle) his words. As human words of death fly around us from all sides â in the air, on the page, on our screens â he gives us his own life-giving words to steady our souls and the souls of others. As the world quarrels about words, âwhich does no good, but only ruins the hearersâ (2 Timothy 2:14) and coughs up âirreverent babbleâ that leads âpeople into more and more ungodlinessâ and spreads like gangrene (2 Timothy 2:16â17), God gives us an oasis in the gift of his words (2 Timothy 2:15). We receive them for free, but that doesnât mean we take them lightly or expend little energy to handle them well. Make Every Effort God, through Paul, says âdo your bestâ â literally, be zealous, be eager, make every effort â âto present yourself to God as one approved.â We orient Godward first and foremost in our handling of his word, then only secondarily to others. Which will make us âa worker who has no need to be ashamed.â Being a worker requires work, labor, the exertion of effort, the expending of energy, the investment of time, the patience of lifelong learning. To do so without cutting corners (âunashamedâ) or mishandling the task. And in particular, for building others up, not tearing others down. For showing others the feast, not showing ourselves to have been right. âGod gives us his own life-giving words to steady our souls and the souls of others.â âRightly handlingâ â guiding along a straight path â harkens to the vision Paul casts in 2 Corinthians of his own straightforwardness with Godâs word. Paul was not coy about hard truths. He was not evasive. He was not a verbal gymnast, gyrating around humanly offensive divine oracles. Rather, he was frank, honest, candid, sincere. âWe are not, like so many, peddlers of Godâs word,â he declares, âbut as men of sincerity, as commissioned by God, in the sight of God we speak in Christâ (2 Corinthians 2:17). He has more to say about such sincerity: We have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with Godâs word, but by the open statement of the truth we would commend ourselves to everyoneâs conscience in the sight of God. (2 Corinthians 4:2) Listening Like Hedonists But rightly handling Godâs word doesnât just mean weâre convinced of its truthfulness and handle it as such. Rightly handling doesnât only include rigorous careful analysis and forthright unapologetic candor. Rightly handling includes the psalmistsâ intense spiritual sensibilities. To see in and through Godâs words his âgreat reward,â and knowing him to be a rewarder of those who seek him (Hebrews 11:6). In other words, we come to his word like holy hedonists, stalking joy. Worldly hedonists pursue the pleasures of sin; they donât wait on them to arrive. And so do Christian Hedonists. We donât wait around for holy pleasures. We donât passively engage God himself through his own words. We stalk. We pursue. We read actively, and study, and meditate. When we are persuaded that God himself is indeed the greatest reward, is there any better avenue to pursue than his own words? At Desiring God, we donât aim or pretend to be unique. However flippantly or earnestly others handle Godâs words, we mean to receive them with the utter seriousness and joyful awe they deserve â he deserves. God wrote a Book. And gave it to us. Letâs give ourselves to this wonder, and marvel that we get to handle his words. Article by David Mathis