About the Book
"Season of Blessing" by Beverly LaHaye follows the lives of four women in a small town as they confront challenges and find strength in their faith, friendship, and community. Through heartwarming stories of love, loss, and redemption, the characters experience personal growth and find hope in the midst of life's trials. Ultimately, they discover the power of forgiveness and the importance of relying on God's grace during difficult times.
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.
Giving Is the Greatest Wealth
If you want to become wealthy, there are certain things you must understand and certain things you must do. First, you must understand what kind of wealth youâre pursuing and how the economy functions that generates this wealth. Second, you must wisely invest the required resources in order to realize an increase of the wealth the economy produces. These principles hold true whether youâre pursuing wealth in Godâs economy or in the worldâs economies. Now, the kind of wealth Godâs economy produces and the kind of wealth the worldâs economies produce are very different. The former makes us âenriched in every way to be generous in every wayâ (2 Corinthians 9:11), while the latter threatens to pierce us with âmany pangsâ (1 Timothy 6:10) and even to steal our soul (Matthew 16:26). But in either case, we must value (desire) what each economy offers (Matthew 6:19â21), we must understand how each economy works (Luke 16:1â8), and we must invest in ways that take advantage of that economyâs production (Matthew 25:14â30). Obtaining the riches we desire depends on whether or not we meet these conditions. To those who wish to become truly rich, the Bible offers this astounding promise: God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. (2 Corinthians 9:8) âThe true riches of grace and joy are the returns on the investment of generous giving.â Just think about this for a moment. The Source of all that exists, the Fountain of âall graceâ (1 Peter 5:10), is willing to put his infinite resources to work on our behalf to meet our needs and bless our labors. All grace, all sufficiency, at all times. Who would not want this? So, how do we become the beneficiaries of such an incredible promise? The answer is found in the context in which the promise is made. Godâs Gracious Economy of Joy In 2 Corinthians 8â9, Paul encourages and exhorts the Corinthian Christians to contribute generously to the relief of the suffering believers in Jerusalem (1 Corinthians 16:1â4). As he does, he describes how Godâs beautiful economy of grace works to produce a wealth of joy. He starts by pointing to the grace of God clearly evident in the Macedonian Christians. These believers were living in âextreme poverty,â and yet they experienced an âabundance of joyâ in being redeemed by Christ, which âoverflowed in a wealth of generosityâ in their contribution to the poor in Jerusalem (2 Corinthians 8:2). Then Paul points the Corinthians directly to the grace that Jesus showed them when, âthough he was rich, yet for [their] sake he became poor, so that [they] by his poverty might become richâ (2 Corinthians 8:9). Then Paul describes how the contribution the Corinthians give will ânot only [supply] the needs of the saints but . . . also [overflow] in many thanksgivings to Godâ (2 Corinthians 9:12). In other words, this is how Godâs economy of grace works to produce a wealth of joy for everyone involved: The grace of Jesus overflows in his incredible generosity to redeem and give eternal joy to the Corinthian believers (Hebrews 12:2). This grace experienced by the Corinthians (and Macedonians) produces in them an abundance of joy that overflows in their generous giving to meet the needs of the Jerusalem saints, which also produces joy for them since âit is more blessed to give than to receiveâ (Acts 20:35). This grace of provision produces in the Jerusalem saints an abundance of joy that overflows in thanksgivings to God, not only for his provision, but also for âthe surpassing grace of Godâ evident in the Corinthians (2 Corinthians 9:14). And this whole gracious economic cycle glorifies God (2 Corinthians 9:13), the Source of all grace. Over and over again, Godâs grace produces joy, which then produces generosity, which then produces joyful thanksgiving and praise back to God. This is Godâs wonderful kingdom economy, where the true riches of grace and joy are the returns on the investment of generous giving to meet the needs of others. This is why we at Desiring God love to think of money as âthe currency of Christian Hedonism.â Amazing Promise for the Joyfully Generous Now, in Godâs economy of grace, like any economy, an investment is required in order to see wealth increase. What is this investment? Joyful generosity that meets the needs of others, overflowing from a heart transformed by Godâs overwhelming grace. And as with any economy, the size of our return depends on the size of our investment. Paul makes this clear when he reminds the Corinthians, âWhoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifullyâ (2 Corinthians 9:6). This agricultural principle is also an economic principle: the size of oneâs investment determines the size of oneâs return. âIn Godâs gracious economy of joy, we donât need to fear running out of grace and joy.â Paul isnât trying to manipulate the Corinthians into giving more. Nor is he promoting an equation that says if one gives more money, one will get more money. No, this is an economy that produces grace-fueled joy. Joy in God â joy in the grace of forgiveness and reconciliation weâve received from God, and joy in the grace of God we see in others â is the return on the investment of gracious giving. And this economy works only when each person is free to âgive as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giverâ (2 Corinthians 9:7). Paul wants the Corinthians (and us) to have as much joy in God as possible, so heâs exhorting them to invest in order to see that return. And thatâs when he holds out the amazing promise: God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. (2 Corinthians 9:8) In Godâs gracious economy of joy, we donât need to fear running out of grace and joy. Paul wants us to know that if we trust God and invest well in generous giving to meet the needs of others, âGod will supply every need of [ours] according to his riches in glory in Christ Jesusâ (Philippians 4:19). True Prosperity Theology The Corinthians knew Paul didnât mean that giving generously would ensure they would become wealthy. Reading all of 2 Corinthians (as well as 1 Corinthians) makes that clear. Rather, as he wrote in a letter to Timothy, he wanted the Corinthian Christians not to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy . . . to do good, to be rich in good works, to be generous and ready to share, thus storing up treasure for themselves as a good foundation for the future, so that they may take hold of that which is truly life. (1 Timothy 6:17â19) Paul knew that the gospel of Christ was true prosperity theology. Unlike the terrible version of our day that cloaks a ruinous worldly desire to be rich (1 Timothy 6:9) in a pious appearance of serving God, Paul called his readers to invest in the economy of God by giving to meet the needs of others in order to have âthat which is truly lifeâ â that which truly gives joy. And that is true prosperity. The point is this: in Godâs economy of grace, generous giving to meet the needs of others is a means of investing in joy â our own and othersâ. And to those willing to make this investment, God promises his all-abounding grace so we will have all sufficiency at all times for every good work he calls us to. For âhe who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to Godâ (2 Corinthians 9:10â11). Article by Jon Bloom