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About the Book
"The Strange Woman" by Dag Heward-Mills is a Christian self-help book that explores the dangers of falling for the seductive charms of a deceitful woman. The author warns readers about the consequences of getting entangled with such women and provides guidance on how to overcome temptation and stay faithful to God. The book also emphasizes the importance of maintaining a strong relationship with God and following His teachings to avoid falling into sin.
Robert Murray McCheyne
Robert Murray MâCheyne (1813-43) was widely regarded as one of the most saintly and able young ministers of his day. Entering Edinburgh University in 1827, he gained prizes in all the classes he attended. In 1831 he commenced his divinity studies under Thomas Chalmers at the Edinburgh Divinity Hall. MâCheyneâs early interests were modern languages, poetry, and gymnastics. The death of his older brother David in July 1831 made a deep impression on him spiritually. His reading soon after of Dicksonâs Sum of Saving Knowledge brought him into a new relationship of peace and acceptance with God.
In July 1835 MâCheyne was licensed by the Presbytery of Annan, and in November became assistant to John Bonar at Larbert and Dunipace. In November 1836 he was ordained to the new charge of St Peterâs, Dundee, a largely industrial parish which did not help his delicate health.
MâCheyneâs gifts as a preacher and as a godly man brought him increasing popularity. The Communion seasons at St Peterâs were especially noted for the sense of Godâs presence and power.
MâCheyne took an active interest in the wider concerns of the Church. In 1837 he became Secretary to the Association for Church Extension in the county of Forfar. This work was dear to MâCheyneâs heart. First and foremost he saw himself as an evangelist. He was grieved by the spiritual deadness in many of the parishes in Scotland and considered giving up his charge if the Church would set him apart as an evangelist. Writing to a friend in Ireland he revealed where his loyalties lay in the controversy that was then overtaking the Church: âYou donât know what Moderatism is. It is a plant that our Heavenly Father never planted, and I trust it is now to be rooted out.â
Towards the close of 1838 MâCheyne was advised to take a lengthy break from his parish work in Dundee because of ill-health. During this time it was suggested to him by Robert S. Candlish that he consider going to Israel to make a personal enquiry on behalf of the Churchâs Mission to Israel. Along with Alexander Keith and Andrew Bonar, MâCheyne set out for Israel (Palestine). The details of their visit were recorded and subsequently published in the Narrative of a Mission of Enquiry to the Jews from the Church of Scotland, in 1819. This did much to stimulate interest in Jewish Mission, and led to pioneer work among Jews in parts of Europe, most notably Hungary.
MâCheyne returned to St Peterâs to find that the work had flourished in his absence under the ministry of William Chalmers Burns. MâCheyne exercised a remarkably fruitful ministry in Dundee while in constant demand to minister in other places. Just prior to his death (in a typhus epidemic) he had been preparing his congregation for the coming disruption in the Church of Scotland, which he thought inevitable after the Claim of Right had been refused.
[Ian Hamilton in Dictionary of Scottish Church History and Theology. See also Andrew Bonarâs Robert Murray MâCheyne, and the same authorâs influential Memoir and Remains of Robert Murray MâCheyne, both published by the Trust. There is a short biography of MâCheyne in Marcus L. Loaneâs They Were Pilgrims (Banner of Truth, 2006).]
Meeting Christ in Aslan
Over the next five years, the seven installments of C.S. Lewisâs The Chronicles of Narniaseries will turn seventy. Generations of children have found delight in stepping through the wardrobe door to this mythical world, filled with magic, meaning, and a whole cast of fantastic characters. Still, in the end, the appeal of The Chronicles comes back to a single character. Aslan, the Great Lion, who calls the children into Narnia, plays the central role in each adventure. Itâs not exactly correct to call Aslan an âallegoryâ of Jesus. Lewis might prefer that we instead think of Aslan as Christ transposed into a Narnian key, a Creator and Lord fit for a world primarily inhabited by talking animals. Throughout The Chronicles, Aslan often emphasizes that he really is a lion and not an illusion or symbol. âTouch me,â he tells one character in âThe Horse and His Boyâ. âSmell me. Here are my paws, here is my tail, these are my whiskers. I am a true Beast.â True to Lewisâs genius and his love of myth, Aslanâs purpose in calling children from our world into Narnia is the same as Lewisâs purpose in writing The Chronicles. Through the Great Lion, Lewis gives us a glimpse of the character of the Savior and King he called âmyth become fact,â and whom Scripture calls âthe Lion of Judah.â Two moments in the Narnia series are particular favorites of my colleague Shane Morris, and illustrate Aslanâs mission with particular clarity. One takes place during the third Chronicle (the fifth in publication order), âThe Horse and His Boy.â Shasta, the main character, has ridden through the night and is lost in the mountains. Having grown up in a foreign country and just returned to Narnia, he doesnât realize he is royalty. After running and riding for his life for so long, heâs tired and discouraged, and concludes that he must be the unluckiest boy alive. Suddenly, a great Voice confronts him out of the darkness, and asks to know his sorrows. A very frightened Shasta, not knowing what else to do, relays how he and his companions fled from their captors across the desert, how fear and danger have stalked them at every turn, and how heâs been threatened by at least four lions. âThere was only one lion,â replies the Voice. âBut he was swift of foot.â Aslan reveals that he was the lion, and that his intervention at these crucial moments saved the boyâs life, as well as the lives of his fellow travelers and his native kingdom. What Shasta saw as bad luck was Aslanâs providential paw guiding him through danger toward his rightful throne, and even introducing him to his future wife. The second scene takes place at the end of âThe Voyage of the Dawn Treader.â Lucy, Edmund, and Eustace have just come to the edge of the world after months at sea. The rest of the characters have gone home or paddled into Aslanâs Country, and the three children are left alone. They encounter Aslan on a grassy shore, whoâs taken the form of a lamb and invites them to breakfast. There, he tells the children that itâs time for them to go home and, for Edmund and Lucy, there will be no returning to Narnia. They donât take the news well. âIt isnât Narnia, you know,â cries Lucy. âItâs you. We shanât meet you there. And how are we to live, never meeting you?â âBut you shall meet me, dear one,â Aslan replies. âBut there I have another name. You must learn to know me by that name. This was the very reason why you were brought to Narnia, that by knowing me here for a little, you may know me better there.â Like Jesus revealing Himself to His disciples at the breaking of bread, here Lewis has Aslan shed the disguise to allow readers to fully recognize him. When Aslan reveals his role in Shastaâs story, it brings to mind how Jesus, on the road to Emmaus, revealed to His disciples everything concerning Himself in the Law and Prophets. Itâs no wonder that, like those disciples, many who have met Aslan in The Chronicles of Narnia have also felt their hearts burning within them. Seventy years on, C.S. Lewisâs stories deserve every bit of their status as classics, filled as they are with spiritual treasures for young and old alike. But the lionâs share of the credit goes to Aslan. In him we meet a character too good to be just a story. And, like Lucy, we long to know his true nameânot in spite of the mane and tail, but because of them. Publication date: October 20, 2021 John Stonestreet