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Jim McCrory

Where No Good Meeting Ends in Goodbye

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Edited by Jim McCrory, Sunday 11 October 2026 at 13:15

“If the brief meeting of a stranger can awaken in us a longing that this world has no time to satisfy, perhaps we were made for a place where no good meeting ends in goodbye.”

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Where No Good Meeting Ends in Goodbye

 

My wife and I were wandering around Princess Square in Glasgow with that pleasant little problem familiar to anyone surrounded by restaurants: too much choice. We looked at one menu, then another. Perhaps Italian? Maybe something light? Possibly somewhere we had eaten before? All the while, I am balancing these ordinary decisions with the reality of pancreatic cancer, so choosing what and where to eat can sometimes feel like a decision of rather more than ordinary importance.

Then, quite unexpectedly, lunch ceased to be the most interesting thing happening.

We met a family from Lahore in Pakistan who were visiting Glasgow. There was nothing dramatic about the encounter, no great event to report; we simply began talking. Yet almost immediately there was a warmth about them that caught my attention, one of those difficult-to-define moments when strangers somehow cease to feel entirely strange.

I have a custom when I leave home each day: I often pray that God will bring someone across my path. I realise that may sound unusual to some people, but I have done it for years, and remarkably often someone appears. Not necessarily someone who needs anything from me, nor someone to whom I have something profound to say. Sometimes it is simply another human being whom, for reasons I cannot entirely explain, I am glad to have met. This family was like that.

What particularly moved me were the son and daughter. They were respectful and attentive while we spoke. There was none of that sense that the younger members of the family were merely waiting impatiently for the adults to finish. They were present; they listened and participated in that quiet way. When eventually we parted, every member of the family shook our hands.

It was such a small thing: a handshake, a smile, a few words exchanged between people whose lives, until that moment, had been unfolding thousands of miles apart. Yet something had happened. For a few minutes, the categories by which we so often arrange humanity became unimportant. Pakistani and Scottish, visitor and resident, Muslim and Christian perhaps; whatever our differences might have been, they did not need to disappear for us to recognise something more fundamental in one another. Here was another family: parents who loved their children, young people being raised with courtesy and dignity, human beings making their way through the strange and beautiful business of life, just as we were.

Then came the part of such encounters that has always troubled me a little. We said goodbye, they walked one way through Princess Square and we walked another, and within moments the crowd had swallowed them up. It is one of the peculiar sorrows of human life that we can sometimes feel an immediate affection for people we are almost certain never to see again. For a few minutes two stories touch, and then they separate.

They will return home carrying their memories of Scotland, while my wife and I will return to our own life. Their children will grow older. Years will pass. There will be birthdays and joys, disappointments and discoveries, marriages perhaps, children perhaps, and all the unexpected turns that make up a human life. Whole chapters will be written in their story of which we shall know absolutely nothing. And yet, for those few minutes in Glasgow, our stories crossed.

Why should that affect us? Why should someone who was a stranger only minutes before leave behind a faint sense of loss when they disappear? Perhaps there is something within us that protests against the brevity of human connection. We are forever meeting people for whom there is not enough time. We discover a kindness just as the conversation must end. We glimpse something admirable in another person just as the train arrives, the holiday finishes, the meal ends, or somebody glances at the clock and says, “Well, we must be going.” In a curious way, we spend our lives beginning relationships that time does not allow us to finish.

For those of us who believe in God, there is another possibility; some encounters are not meant to be possessed or prolonged; they are simply meant to be received. A stranger does not have to become a lifelong friend for the meeting to have meaning. God may occasionally allow two human lives to touch briefly so that each might carry away a little evidence of the goodness in the other.

That family from Lahore gave me such a gift in Princess Square. They reminded me that goodness does not belong to one nationality, one culture or one corner of the earth. We encounter it in parents and children, in courtesy and attentiveness, in hospitality and humour, and in the simple willingness to stop and recognise the humanity of someone whose life may be very different from our own.

I am convinced that strange sadness we sometimes feel when good people disappear into the crowd is telling us something. If the brief meeting of a stranger can awaken in us a longing that this world has no time to satisfy, perhaps we were made for a place where no good meeting ends in goodbye.

I cannot know whether I will ever see that family again, and in the ordinary course of things I probably will not. But my belief  has taught me to be careful with the word never. There is something wonderfully unfinished about the Christian understanding of human life: goodbye need not necessarily mean the end of the story.

For now, I am simply grateful that among all those people moving through Princess Square that day, our paths crossed. My wife and I had gone in looking for somewhere to eat, studying menus and wondering what might satisfy our hunger. Yet we came away having received something that was never written on any menu: a brief encounter with strangers who, for a few precious minutes, did not feel like strangers at all.

Written by Jim, with editorial assistance from ChatGPT.

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Jim McCrory

Some Thoughts on Religious Shunning

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Edited by Jim McCrory, Friday 18 September 2026 at 06:39

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Some Thoughts on Religious Shunning

Religious shunning can inflict a particularly deep kind of pain. I believe there are  religions out  there in which people could be shunned for reasons that seemed tragically disproportionate—for example, simply leaving the religion, questioning doctrines and rules that are obviously wrong, even though they continued sincerely to worship God. The loss involved can be enormous. Parents may cease normal association with their children; children may become separated from parents; brothers, sisters and lifelong friends can suddenly become strangers. A person may lose, almost overnight, the human world in which he or she once felt at home.

For those who have suffered this, there is a remarkably tender incident in John chapter 9.

Jesus had healed a man who had been blind from birth. Instead of rejoicing over this extraordinary act of mercy, the religious authorities became preoccupied with the fact that Jesus had performed the healing on the Sabbath. They repeatedly questioned the man and even questioned his parents. His parents were afraid to speak openly because, as John explains, the authorities had already decided that anyone acknowledging Jesus as the Christ would be “put out of the synagogue” (John 9:22).

The healed man, however, refused to deny what he knew to be true. He could not answer every theological accusation thrown at him, but he could testify to what he had experienced: “One thing I do know, that though I was blind, now I see” (John 9:25).

Eventually, the authorities turned on him. They insulted him and “cast him out” (John 9:34).

Those few words can easily be read too quickly. Being expelled from the synagogue was not merely losing a seat in a religious building. Religion, family and community were closely intertwined. Whatever the precise social consequences of this particular expulsion, John presents it as a painful rejection by the religious authorities of the man's community.

And then comes one of the most beautiful sentences in the account:

“Jesus heard that they had cast him out, and having found him...” (John 9:35).

They cast him out.

Jesus found him.

There is something profoundly comforting in that contrast.

The religious authorities regarded the man as troublesome and disposable. Jesus regarded him as someone worth seeking. When others pushed him outside the boundary of belonging, Christ crossed that boundary to meet him. The man had lost the approval of powerful religious figures, but he had not lost the approval, attention or love of God.

This distinction matters enormously for victims of religious shunning. Rejection by a religious community is not the same thing as rejection by God. Human beings may close a door and sincerely believe that they are acting for God; that does not mean God has closed His door. Religious authority and divine authority are not automatically identical.

Indeed, Jesus repeatedly placed mercy above the rigid application of religious rules. When challenged about healing on the Sabbath, he asked, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” (Mark 3:4). Elsewhere he reminded his critics of God's words, “I desire mercy, and not sacrifice” (Matthew 12:7; compare Hosea 6:6).

That should give any religious person reason for humility. Discipline may sometimes have a legitimate place within a faith community, but when religious practice becomes indifferent to mercy, conscience, family affection and human suffering, Christians should remember the character of the One whose name they bear.

And for the person who has been shunned, John 9 offers something gentler still.

People you loved have walked away from you. People who once prayed beside you now cross the street rather than speak to you. You have wondered in lonely moments whether their rejection means that God has rejected you too.

John 9 answers with a picture rather than an argument.

A man stands outside, rejected by religious authority.

And Jesus goes looking for him.

There may be no immediate remedy for the empty chair at the family table, the unanswered telephone call, or the ache of being treated as though years of love can simply be switched off. Those wounds are real, and faith does not require us to pretend otherwise.

But neither does another person's rejection determine your worth before God.

The final word in John 9 does not belong to those who expelled the man. It belongs to Christ who found him.

For anyone left “out in the cold” by religious shunning, perhaps that is the thought worth holding close: being cast out by people does not mean that you have been cast away by God. Sometimes it is outside the door that we discover Christ was already coming to find us.

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Jim McCrory

Come Sit With the Creator For a While

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Edited by Jim McCrory, Sunday 30 August 2026 at 09:14

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Come Sit With the Creator For a While

Sometime back in the fourth century, a troubled man sat weeping in a garden in Milan. His name was Augustine, and although he would eventually become one of the most influential Christian thinkers in history, at that moment he was simply a man in turmoil, painfully aware of the distance between the life he was living and the life he knew he ought to live.

Then, from a nearby house, he heard the voice of a child repeating a little refrain:

Tolle, lege. Tolle, lege.

“Take up and read. Take up and read.”

Augustine later described the moment in his Confessions. He took the words as an instruction, picked up the Scriptures, and read. What he encountered there became part of the great turning point of his life.

There is something wonderfully simple about those words.

Take up and read.

If you have never read the Bible, or have not opened one for many years, I would like to offer you that same invitation. Not an invitation to understand everything at once, to become religious, or even to settle beforehand what you believe about God. Just take it up and read.

We sometimes imagine the Bible as a distant book: ancient, formidable, filled with unfamiliar names, difficult passages and ideas belonging to another age. Yet the Bible says something rather different about itself:

“Assuredly the word is exceedingly close to you—even in your mouth and your heart—so that you might do it.”

—Deuteronomy 30:14 NKJV

I love that expression: exceedingly close to you.

That is increasingly how I have come to think about the Bible. Not merely as a book to be studied, though it certainly rewards study, but as something close enough to enter the ordinary circumstances of a human life.

In my quiet hours, when I sit with the Bible, my prayer is often very simple: Father, what do you have for me today?

Sometimes I need direction. Sometimes discipline. There are aspects of my personality that still need changing, and occasions when I need the uncomfortable honesty of Scripture rather than reassurance. At other times I come carrying a fear, a disappointment, or something I cannot resolve. I read, and sooner or later a sentence seems to arrest me. I stop. Read it again. Sit with it.

And there it is.

For me, this is not merely an interesting thought from an ancient writer. I receive it as communication from God, meeting me in the circumstances of my life.

Cancer medication sometimes has me awake during the night. Oddly enough, I have come to treasure some of those hours. The house is still, the world seems to have withdrawn for a while, and there is time to read without interruption.

Early this morning, my attention settled on a verse in Psalm 118:

“I called on the LORD in distress;
The LORD answered me and set me in a broad place.”

—Psalm 118:5 NKJV

I stayed there for a while.

Life has many ways of hemming us in. Illness can do it. So can fear. There are pressures outside our control: the unkindness of others, slander and gossip, unhappy relationships, financial worries, loneliness, uncertainty about the future. Then there are the pressures within us, those private struggles that other people may know nothing about.

The writer of the psalm knew that feeling.

The Hebrew language behind his words makes the image especially vivid. The word associated with his distress carries the idea of narrowness or confinement—a tight place, somewhere you can hardly move.

Then comes the answer.

The Hebrew word merḥāḇ means breadth, spaciousness, room.

The movement of the verse is therefore almost physical. The psalmist cries to God from the narrow place, and God answers him in spaciousness.

From confinement into room.

I find that image beautiful because God does not always remove the circumstance that confines us. Some things cannot simply be wished away. I still have cancer. A broken relationship may still be broken tomorrow. Someone who has treated us badly may never apologize. Grief does not obey a timetable.

And yet, in circumstances that have not changed, something within us can.

The walls no longer seem quite so close.

There is room to breathe.

That morning the verse was no longer simply something written by a Hebrew poet thousands of years ago. It had reached across those centuries and entered a quiet room where one man happened to be awake because of his medication.

“The word is exceedingly close to you.”

I thought again of Augustine in his garden and that child’s strange little song drifting over the wall.

Take up and read.

You do not need to approach the Bible with someone else’s certainty. You can bring your questions with you. Bring your doubts too, if you have them. Bring your disappointments, your curiosity, your objections, your hopes, and all the untidy pieces of being human. The Bible is remarkably unafraid of such things. Its pages are populated by frightened people and courageous people, doubters and believers, failures and saints, kings and prisoners, grieving mothers, angry prophets, bewildered disciples and people desperately looking for a way home.

So if there is a Bible somewhere in your house, take it down.

Open it.

You might begin with one of the Gospels and meet Jesus through the recollections of those who knew him. Or begin with the Psalms, where almost every human emotion eventually finds a voice. Do not worry about how much you read. A few verses may be enough.

And before you begin, you might even try the little prayer I use in those quiet hours:

Father, what do you have for me?

Then take up and read.

The book that seems so ancient may turn out to be exceedingly close.

Note

Are you a regular visitor or a new visitor? If so, please drop me a note in private and tell me what articles have appealed to you. You can reach me at JimAlba@proton.me

Scripture quotations marked NKJV are taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.

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Jim McCrory

From Thief to Father of Orphans: A Book That Inspires

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Edited by Jim McCrory, Tuesday 21 April 2026 at 07:01

“I was a great sinner, but I knew nothing of the Saviour.”

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From Thief to Father of Orphans: A Book That Inspires

When I think about the life of George Müller, two Divine promises come quietly to mind:
“Commit your way to the Lord, trust also in Him, and He shall bring it to pass”
and, “A father of the fatherless.”

They do not feel like decorations placed upon his story. They feel like its foundation.

My wife and I have been listening to The Autobiography of George Müller by George Müller at bedtime. It is not merely a life story. It reads like a quiet, steady testimony to what faith looks like when it is lived without compromise. The pages do not rush. They unfold. And as they do, they reveal a man who began in moral ruin, yet became a vessel through which countless lives were sustained, guided, and transformed.

Müller does not hide his beginnings. He writes with disarming honesty about his youth as a liar, a thief, and a manipulator. He recounts stealing money from his father, deceiving others, and living without any real sense of God. At one point he reflects, “I was a great sinner, but I knew nothing of the Saviour.” That simple admission sets the stage for everything that follows. His life is not built on natural goodness, but on intervention. Grace enters, not as a vague idea, but as a force that changes direction.

The turning point comes quietly. Müller attends a small prayer meeting almost by accident. There is no dramatic spectacle. No thunder. Yet something shifts. He later writes, “I had not been long in the room when I felt something of the power of the Lord.” This moment becomes the seed of a lifelong conviction that God is not distant. God acts. God hears. God provides.

What makes Müller’s story especially compelling is not only that he believed this, but that he tested it repeatedly. He resolved early in his ministry that he would depend entirely on God for provision. He would not ask people for money. He would pray and trust that needs would be met. This decision was not theoretical. It became the foundation of his work with orphans.

When Müller began caring for children in Bristol, the need was overwhelming. Poverty, disease, and abandonment marked the lives of countless orphans. Yet he refused to operate by ordinary methods. Instead, he leaned into prayer with a kind of steady, almost stubborn trust. Again and again, at the very point of need, provision arrived.

One of the most well-known accounts illustrates this clearly. The orphanage had no food. The children were seated at the table. There was nothing to eat. Müller prayed, thanking God for the meal that had not yet come. Within minutes, a baker knocked at the door. He explained that he had been unable to sleep and felt compelled to bake bread for the children. Shortly after, a milk cart broke down nearby, and the milk was given to the orphanage before it spoiled.

Müller never dramatizes these events. That is part of their power. He records them plainly, almost quietly. “The Lord helped us again,” he writes. Or, “We were not left without help.” The restraint in his tone makes the accounts more convincing, not less. There is no attempt to impress, only a careful record of what he believed God had done.

Throughout the book, a pattern emerges. Need arises. Prayer follows. Provision comes. It does not always come quickly. Sometimes there are delays that test patience and deepen reliance. Müller reflects, “The Lord’s time is always the best time.” This theme runs like a quiet thread through the narrative. Faith is not presented as a means of control. It is a posture of trust, especially when circumstances seem uncertain.

His work with orphans grew beyond anything he could have planned. What began with a handful of children expanded into large orphan houses that cared for thousands over the course of his life. Yet Müller remained consistent in his principles. He kept detailed records, not to boast, but to demonstrate that God had been faithful.

Another striking element of his life is his commitment to Scripture. Müller did not treat the Bible as background material. It was central. He once wrote, “The vigour of our spiritual life will be in exact proportion to the place held by the Bible in our life and thoughts.” This conviction shaped not only his personal devotion, but also the environment he created for the children under his care. They were not merely fed and clothed. They were taught to know God.

Observers of Müller often remarked on his calmness in the face of pressure. One contemporary noted that he possessed “a peaceful confidence which nothing could disturb.” This was not indifference. It was the result of a life practiced in trust. He had seen provision come too many times to doubt its source.

What makes the story deeply moving is the contrast between his beginning and his legacy. The boy who once stole without remorse became a man who gave without hesitation. The young man who deceived others became one who insisted on truth in both word and action. His transformation was not sudden perfection. It was steady change, shaped by dependence on God.

Müller himself never claimed credit. He consistently pointed away from himself. “I seek the will of the Spirit of God through or in connection with the Word of God,” he wrote. His emphasis remained fixed. The work was God’s. He was only a servant.

There is also a quiet challenge in his life. To refuse to ask for help and rely solely on prayer can seem impractical. Yet Müller did not present his life as a rule for all, but as a demonstration. He wanted to show that God could be trusted in real and practical ways.

In this sense, the book becomes more than biography. It becomes an invitation. It asks whether faith is merely spoken or truly lived. It raises questions about reliance, about patience, and about the unseen ways provision may come.

By the end of the narrative, the scale of Müller’s impact is undeniable. Thousands of orphans were cared for. Countless prayers were recorded and answered. Yet the most lasting impression is not the numbers. It is the quiet consistency of a life shaped by trust.

The Autobiography of George Müller leaves the reader with a sense of stillness rather than excitement. It does not overwhelm. It settles. It reminds us that transformation is possible, even from the lowest beginnings, and that faith, when practiced daily, can become something solid and enduring.

Müller’s life stands as a testimony that God’s work often unfolds in ordinary moments. A prayer whispered. A need acknowledged. A provision received. And through these small, repeated acts, a former thief became a guardian of the vulnerable and a witness to a faith that continues to speak long after his time.

And that is why those words linger. He committed his way to the Lord, and in time, became a father to the fatherless.

 

 

 

Psalms quoted in opening paragraph:  Psalm 37:5 and Psalm 68:5.

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