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About the Book
In "The Bondage of the Will," Martin Luther argues against the idea of free will and asserts that human beings are inherently unable to choose salvation through their own actions. Luther critiques the teachings of Erasmus, defending the doctrine of predestination and emphasizing the importance of faith in God's grace for salvation. The book is a key text in Protestant theology and a foundational work in the debate between free will and predestination.
Gladys Aylward
Gladys Aylward was born in London in 1904 (or a few years earlier). She worked for several years as a parlormaid, and then attended a revival meeting at which the preacher spoke of dedicating one's life to the service of God. Gladys responded to the message, and soon after became convinced that she was called to preach the Gospel in China. At the age of 26, she became a probationer at the China Inland Mission Center in London, but was failed to pass the examinations. She worked at other jobs and saved her money. Then she heard of a 73-year-old missionary, Mrs. Jeannie Lawson, who was looking for a younger woman to carry on her work. Gladys wrote to Mrs. Lawson and was accepted if she could get to China. She did not have enough money for the ship fare, but did have enough for the train fare, and so in October of 1930 she set out from London with her passport, her Bible, her tickets, and two pounds ninepence, to travel to China by the Trans-Siberian Railway, despite the fact that China and the Soviet Union were engaged in an undeclared war. She arrived in Vladivostok and sailed from there to Japan and from Japan to Tientsin, and thence by train, then bus, then mule, to the inland city of Yangchen, in the mountainous province of Shansi, a little south of Peking (Beijing). Most of the residents had seen no Europeans other than Mrs. Lawson and now Miss Aylward. They distrusted them as foreigners, and were not disposed to listen to them.
Yangchen was an overnight stop for mule caravans that carried coal, raw cotton, pots, and iron goods on six-week or three-month journeys. It occurred to the two women that their most effective way of preaching would be to set up an inn. The building in which they lived had once been an inn, and with a bit of repair work could be used as one again. They laid in a supply of food for mules and men, and when next a caravan came past, Gladys dashed out, grabbed the rein of the lead mule, and turned it into their courtyard. It went willingly, knowing by experience that turning into a courtyard meant food and water and rest for the night. The other mules followed, and the muleteers had no choice. They were given good food and warm beds at the standard price, and their mules were well cared for, and there was free entertainment in the evening--the inkeepers told stories about a man named Jesus. After the first few weeks, Gladys did not need to kidnap customers -- they turned in at the inn by preference. Some became Christians, and many of them (both Christians and non-Christians) remembered the stories, and retold them more or less accurately to other muleteers at other stops along the caravan trails. Gladys practiced her Chinese for hours each day, and was becoming fluent and comfortable with it. Then Mrs. Lawson suffered a severe fall, and died a few days later. Gladys Aylward was left to run the mission alone, with the aid of one Chinese Christian, Yang, the cook.
A few weeks after the death of Mrs. Lawson, Miss Aylward met the Mandarin of Yangchen. He arrived in a sedan chair, with an impressive escort, and told her that the government had decreed an end to the practice of footbinding. (Note: Among the upper and middle classes, it had for centuries been the custom that a woman's foot should be wrapped tightly in bandages from infancy, to prevent it from growing. Thus grown women had extremely tiny feet, on which they could walk only with slow, tottering steps, which were thought to be extremely graceful.) The government needed a foot-inspector, a woman (so that she could invade the women's quarters without scandal), with her own feet unbound (so that she could travel), who would patrol the district enforcing the decree. It was soon clear to them both that Gladys was the only possible candidate for the job, and she accepted, realizing that it would give her undreamed-of opportunities to spread the Gospel.
During her second year in Yangchen, Gladys was summoned by the Mandarin. A riot had broken out in the men's prison. She arrived and found that the convicts were rampaging in the prison courtyard, and several of them had been killed. The soldiers were afraid to intervene. The warden of the prison said to Gladys, "Go into the yard and stop the rioting." She said, "How can I do that?" The warden said, "You have been preaching that those who trust in Christ have nothing to fear." She walked into the courtyard and shouted: "Quiet! I cannot hear when everyone is shouting at once. Choose one or two spokesmen, and let me talk with them." The men quieted down and chose a spokesman. Gladys talked with him, and then came out and told the warden: "You have these men cooped up in crowded conditions with absolutely nothing to do. No wonder they are so edgy that a small dispute sets off a riot. You must give them work. Also, I am told that you do not supply food for them, so that they have only what their relatives send them. No wonder they fight over food. We will set up looms so that they can weave cloth and earn enough money to buy their own food." This was done. There was no money for sweeping reforms, but a few friends of the warden donated old looms, and a grindstone so that the men could work grinding grain. The people began to call Gladys Aylward "Ai-weh-deh," which means "Virtuous One." It was her name from then on.
Soon after, she saw a woman begging by the road, accompanied by a child covered with sores and obviously suffering severe malnutrition. She satisfied herself that the woman was not the child's mother, but had kidnapped the child and was using it as an aid to her begging. She bought the child for ninepence--a girl about five years old. A year later, "Ninepence" came in with an abandoned boy in tow, saying, "I will eat less, so that he can have something." Thus Ai-weh-deh acquired a second orphan, "Less." And so her family began to grow.... She was a regular and welcome visitor at the palace of the Mandarin, who found her religion ridiculous, but her conversation stimulating. In 1936, she officially became a Chinese citizen. She lived frugally and dressed like the people around her (as did the missionaries who arrived a few years after in in the neighboring town of Tsechow, David and Jean Davis and their young son Murray, of Wales), and this was a major factor in making her preaching effective.
Then the war came. In the spring of 1938, Japanese planes bombed the city of Yangcheng, killing many and causing the survivors to flee into the mountains. Five days later, the Japanese Army occupied Yangcheng, then left, then came again, then left. The Mandarin gathered the survivors and told them to retreat into the mountains for the duration. He also announced that he was impressed by the life of Ai-weh-deh and wished to make her faith his own. There remained the question of the convicts at the jail. The traditional policy favored beheading them all lest they escape. The Mandarin asked Ai-weh-deh for advice, and a plan was made for relatives and friends of the convicts to post a bond guaranteeing their good behavior. Every man was eventually released on bond. As the war continued Gladys often found herself behind Japanese lines, and often passed on information, when she had it, to the armies of China, her adopted country. She met and became friends with "General Ley," a Roman Catholic priest from Europe who had teken up arms when the Japanese invaded, and now headed a guerilla force. Finally he sent her a message. The Japanese are coming in full force. We are retreating. Come with us." Angry, she scrawled a Chinese note, Chi Tao Tu Pu Twai, "Christians never retreat!" He sent back a copy of a Japanese handbill offering $100 each for the capture, dead or alive, of (1) the Mandarin, (2) a prominent merchant, and (3) Ai-weh-deh. She determined to flee to the government orphanage at Sian, bringing with her the children she had accumulated, about 100 in number. (An additional 100 had gone ahead earlier with a colleague.) With the children in tow, she walked for twelve days. Some nights they found shelter with friendly hosts. Some nights they spent unprotected on the mountainsides. On the twelfth day, they arrived at the Yellow River, with no way to cross it. All boat traffic had stopped, and all civilian boats had been seized to keep them out of the hands of the Japanese. The children wanted to know, "Why don't we cross?" She said, "There are no boats." They said, "God can do anything. Ask Him to get us across." They all knelt and prayed. Then they sang. A Chinese officer with a patrol heard the singing and rode up. He heard their story and said, "I think I can get you a boat." They crossed, and after a few more difficulties Ai-weh-deh delivered her charges into competent hands at Sian, and then promptly collapsed with typhus fever and sank into delirium for several days.
As her health gradually improved, she started a Christian church in Sian, and worked elsewhere, including a settlement for lepers in Szechuan, near the borders of Tibet. Her health was permanently impaired by injuries received during the war, and in 1947 she returned to England for a badly needed operation. She remained in England, preaching there.
In 1957, Alan Burgess wrote a book about her, The Small Woman. It was condensed in The Reader's Digest, and made into a movie called The Inn of the Sixth Happiness, starring Ingrid Bergman. When Newsweek magazine reviewed the movie, and summarized the plot, a reader, supposing the story to be fiction, wrote in to say, "In order for a movie to be good, the story should be believable!" Miss Gladys Aylward, the Small Woman, Ai-weh-deh, died 3 January 1970.
Act Like Men of God
How do men who believe in Jesus become more like Jesus? What is a man of God really like? When the apostle Paul wrote to a younger man, casting vision for what he might become in Christ, he charged him, Let no one despise you for your youth, but set the believers an example in speech, in conduct, in love, in faith, in purity. (1 Timothy 4:12) While the qualities in this verse may apply to young men and women alike, I find that they provide a simple yet challenging paradigm for becoming men of God. Previously, I addressed the first of these qualities, speech, with seven lessons for what men say. Now I want to press in to a godly manâs conduct. What does it mean for a man to set an example in his conduct? Itâs an intentionally broad, all-encompassing term in Scripture, and it is often paired with speech (for example, Romans 15:18 and Colossians 3:17) â so, what we say and what we do. When it comes to our conduct, we might ask, What does the way we live say about Jesus? What kinds of conclusions would people draw about our Lord after watching us closely for a week, a month, a year? Uncommon Lifestyle In one sense, most of Paulâs letters address our conduct (directly or indirectly). In the immediate context of 1 Timothy, though, the elder qualifications in chapter 3 name and unpack some critical qualities of a godly man, including his conduct. While the qualifications are given for aspiring elders, they are not exclusive to these men â except, perhaps, for the ability to teach. Even with teaching, however, every man should aspire to handle Godâs word faithfully, with accuracy and care. The qualities in the qualifications are simply what every Christian man should strive to be â and several of them speak specifically to how we live. The word that Paul uses for conduct also shows up a number of times in the apostle Peterâs letters (much more than in Paul), so we might also look to Peter to understand more fully what Paul charged Timothy (and us) to be and do. Between the elder qualifications and Peterâs instruction, we can isolate some specific ways men who believe in God become greater men of God in our conduct. This list of qualities is not exhaustive, but gives aspiring young men specific spiritual qualities to pursue. Men of Holiness Above all else, the lives of godly men are marked by holiness. âDo not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, âYou shall be holy, for I am holyââ (1 Peter 1:14â16). Some men continue to nurture and indulge the cravings of their flesh â lust, anger, greed, laziness, selfishness. Others wisely and joyfully seek to put to death their remaining sin (Romans 8:13). They strive to conform their conduct â all of their conduct â to the conduct of Christ (Romans 8:29). âWhat sort of men should we be? Holy men. Temptation-defying men. Sin-crucifying men.â âSince all these things [that is, heaven and earth] are thus to be dissolved,â Peter writes elsewhere, âwhat sort of people ought you to be in lives of holiness and godliness?â (2 Peter 3:11). We might translate the phrase âin lives of holinessâ more literally as âin holy conductâ (the same word weâve seen so far). So, in light of who Jesus really is, and the reality that he is coming again, what sort of men should we be? Holy men. Temptation-defying men. Sin-crucifying men. Not self-righteous men, but humble men who long to live like Jesus. Men of Self-Control Pursuing holiness will mean developing self-control. Women, of course, need self-control too (Titus 2:3â5). But given what God expects of heads of households and shepherds in the church, the cultivation of self-control is of particular importance for young men (1 Timothy 3:2; Titus 1:8). âThis is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honorâ (1 Thessalonians 4:3â4). If we want our conduct to magnify the worth of our Savior, we have to learn how to control unholy and dishonorable impulses within us. And not just with our bodies, but with our time, our spending, even our attention. Growing in godliness will mean regularly saying no (and often to good things). âMake every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control . . .â (2 Peter 1:5â6). Where do you need to grow in self-control? What do you struggle to say no to, even when you know you should? Men of Sincerity Men of God also pursue God with sincerity. âOur boast is this, the testimony of our conscience, that we behaved in the world with simplicity and godly sincerityâ (2 Corinthians 1:12). Sincerity is freedom from pretense or hypocrisy. A sincere man is the same in secret as he is everywhere else. His conduct is not a concerted effort to cover or compensate for his immaturities. It is the natural and consistent (not perfect) fruit of an increasingly healthy and holy soul. Paulâs counsel to servants applies well to all our conduct: âObey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lordâ (Colossians 3:22). This kind of man does not live and work to be seen a certain way, but lives and works knowing he is always seen by God. He fears God more than he fears the disapproval or rejection of others. And so those who know him well â those in his home, those in church, those he works with day in and day out at the office â know him to be the man he claims to be. Again, he is not perfect, but he is consistent, honest, and humble. Men Who Make Peace Another countercultural pattern among godly men is their commitment to pursue and keep peace. The qualifications say it negatively: a man must not be âquarrelsomeâ (1 Timothy 3:3). The clear message, though, is not simply an avoidance of petty disagreements, but a pursuit and protection of God-honoring peace. As Paul says elsewhere, âLet us pursue what makes for peace and for mutual upbuildingâ (Romans 14:19). Or 2 Corinthians 13:11: âAim for restoration, comfort one another, agree with one another, live in peace.â In what relationships does this hit home most for you? In the polarized and hostile climate we live in, peacemaking will set men of God apart all the more. They are men who savor the promise, âBlessed are the peacemakers, for they shall be called sons of Godâ (Matthew 5:9). These are men who disagree charitably and patiently, who initiate difficult private conversations, who take responsibility, who persevere in pursuing peace when others give up and walk away. They are quick to confess and apologize when they have sinned, and even quicker to forgive and restore when sinned against. They know that peace is not cheap, easy, or superficial, but costly, hard-earned, and profound, even miraculous. And so, as far as it depends on them, they pursue it (Romans 12:18). Men of the Home Before a man can lead the church, âhe must manage his own household wellâ (1 Timothy 3:4). How could he shepherd a flock of dozens (or hundreds) if he canât shepherd the few in his own home? Again, however, this ambition is not only for men aspiring to ministry, but for any man aspiring to maturity. Everything the godly man is and does in the world begins and springs from how he loves at home. Does he love his wife as Christ loved the church (Ephesians 5:25)? Does he train up his children in the way they should go (Proverbs 22:6), without provoking them to anger (Ephesians 6:4), treating them with dignity (1 Timothy 3:4)? âA sincere man is the same in secret as he is everywhere else.â This godly man is also hospitable (1 Timothy 3:2). Meaning, he not only cares well for those within his home, but he also welcomes others into his home. Home, for him, is not a place merely for rest and comfort, but for serving the kingdom of God â first, toward those of the household of faith (Romans 12:13), but also toward those who might yet believe (Hebrews 13:2). All of this is relevant to single men as well. First of all, if you eventually marry and have children, you are becoming now the man you will be then. Marriage will not make you a different man overnight; but it will soon reveal the kind of man you are. And even if you never marry, the heart of what is required here still applies. Are you the kind of man who cares for the needs of others â for roommates, for neighbors, for extended family, for the young and the old in your church? Singleness does not keep us from spiritual fatherhood and brotherhood. If anything, it may make us all the more available to those in need. Men Who Do Good In some ways, this last thread may help tie together the others. How do we set an example with our conduct? What does God want us to do? In the end, the man of God stands out for doing good. What Paul says to the rich applies to us all: âThey are to do good, to be rich in good worksâ (1 Timothy 6:18). And not just rich in good works â so, doing lots of good works â but âzealous for good worksâ (Titus 2:14). The good of others, especially the eternal good of others â the good of knowing and enjoying Jesus â is an ambition these men bring to each day. It is the ambition of all their ambitions. These men know that just as God chose them before the foundation of the world (Ephesians 1:4), he also prepared good works for them to walk in (Ephesians 2:10). They know that thousands and thousands of years before they were born, God laid out good for them to do â and not just over their lifetime, but today and tomorrow and next Tuesday. And they do not assume the good will just happen, but they give careful thought to how that good will happen (Titus 3:8; see also 3:14). The Man You Once Were Maybe the best way to assess what kind of men we are would be to assess what kind of men we once were. How much has knowing Christ changed you? Paul does not use the word for conduct in 1 Timothy 4:12 often, but when he does, he is describing who he was and how he lived before grace made him someone new: âYou have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy itâ (Galatians 1:13). Or he is describing who we once were: â[You were taught in Christ] to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desiresâ (Ephesians 4:22; see also 2:3). So how does your current manner of life â your time, your attention, your spending â correspond with your former manner of life? And if you came to faith younger than most, how does your current life correspond to the life you might have lived apart from Christ? Whoever you were, and whoever you are, Peterâs charge is a good one to end with: Conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ. (1 Peter 1:17â19) Conduct yourself with a healthy, trusting, joyful fear of God. Conduct yourself as if Christ delivered you from the futility of worldliness. Conduct yourself as if your life was bought with the blood of heaven. Conduct yourself as a man chosen, saved, and sent by God. Article by Marshall Segal
