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Jim McCrory

Where the Storm Pauses: Cancer and Technology

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Where the Storm Pauses: Cancer and Technology

I was adopted and raised by a man who belonged, in some quiet way, to another century. He had lived in a time when milk arrived at the door in glass bottles, set down gently from a horse and cart, as if even delivery carried a sense of dignity. He loved Dickens, and I think he trusted stories more than inventions. The world, to him, was already full enough of wonder without needing to shrink it down into atoms.

If I could sit with him again—perhaps at the edge of an ordinary afternoon—and tell him what I am about to write, I think he would listen with that same patient curiosity. Not disbelief exactly, but a kind of careful distance, as though he were holding the idea up to the light to see whether it belonged to this world or another.

Because the world I now find myself in would have seemed, to him, almost like fiction.

A scientist, James Tour, once built what he called a “nanocar”—a structure so small it cannot be seen, shaped like a vehicle, coaxed into motion across a surface. Not a car in any familiar sense, not something that could carry a person or travel a road, but a suggestion. A beginning. Proof that matters itself can be persuaded into movement, into purpose, at a scale where life itself is assembled.

It is a strange thought, that something so small could be made to move at all. Stranger still that such ideas do not remain in laboratories or papers, but slowly—quietly—find their way into the human story.

Because now, in a way I never expected, that world has come close to me.

Nearly three years ago, I was diagnosed with neuroendocrine cancer. For a time, the treatments held things in place, like stones placed carefully against a rising tide. But recently, in a consultation that felt both ordinary and quietly momentous, I was told that a tumour has begun to grow again—like a weed in spring, persistent and untroubled by effort.

In my father’s time, this might have been where the road ended. A line drawn, gently but firmly. But the road, it seems, does not end in quite the same place anymore.

The doctor at the Beatson spoke of something called PRRT—Peptide Receptor Radionuclide Therapy. The name itself feels heavy, almost impenetrable, like a door with too many locks. But what it means, at its heart, is something surprisingly simple.

PRRT works by using a kind of guided medicine. Certain cancer cells—like the ones I have—carry specific “receptors” on their surface. You might think of them as tiny locks. PRRT uses a substance designed to find those locks. Attached to it is a small amount of radiation.

When this medicine is given, it travels through the body until it finds those receptors. It binds to them—like a key fitting into a lock—and delivers the radiation directly into the cancer cells. Not widely, not indiscriminately, but with a kind of quiet intention.

It is not an army sweeping through the body. It is closer to a messenger, carrying something precise to a very particular door.

And this is where the worlds begin to overlap—the imagined and the real. The idea that something so small, so carefully designed, can move through the body, find its target, and act. Not with drama, but with quiet purpose.

There is something almost gentle in that idea.

Not the gentleness of absence, or of things returning to how they were, but a different kind—the gentleness of being met where you are. Of the illness not being fought blindly, but addressed, specifically, deliberately.

I sometimes think my father would have struggled with this—not because he lacked understanding, but because it asks us to trust in things we cannot see at all. Not even with the help of imagination. And yet, he trusted stories. And this, in its way, is a story too. A story of human hands learning, slowly, how to speak to the smallest parts of creation.

Cancer remains what it is. It does not become less serious because the tools have become more refined. The storm still exists. There are still days when one wakes in that land of Oz.

But there are also these other moments now. Moments where the lake is still. Where the future, though uncertain, is not empty.

PRRT does not promise an ending. It offers something quieter than that. Time, perhaps. Stability. A way of holding the line, or even gently pushing it back.

And in a life where time is no longer measured in years but in distances between worlds, that matters.

It matters in ways that I find difficult to explain, but easy to feel.

Because between the storm and the quiet lake, there is a third place. Not one of certainty, but of presence. Of continuing. Of being here, still, with whatever comes next.

And perhaps that is what I would say, if I could sit beside my father again.

That the world has changed, yes—but not entirely. That even now, beneath all the complexity, there remains something familiar. A kind of care. A kind of intention. A quiet reaching toward life, even in its most fragile places.

Not a miracle. Not a cure, necessarily.

But not nothing, either.

And sometimes, not nothing is enough to keep going.

But there is something else, too—something that does not belong to laboratories or consultations, something that does not depend on what can be measured or delivered.

A hope that stands a little further out, beyond the reach of medicine.

“Then I saw a new heaven and a new earth… God Himself will be with them as their God.
He will wipe away every tear from their eyes. There will be no more death, or mourning, or crying, or pain, for the former things have passed away.” Revelation 21:3,4 BSB. 

I find myself thinking, more often now, that the distance between worlds is not only something we endure, but something that will one day be closed. When the quiet absence that follows loss will give way to presence again. Not imagined, not remembered, but real.

I think of my father then—not as someone left behind in another time, but as someone simply ahead of me, just beyond a horizon I cannot yet cross.

And I hold, gently, to the words that have outlived centuries: that there will be a time when God will dwell with us, and there will be no more death, no more sorrow, no more pain. That the former things will pass away.

If that is true—and I believe it is—then the distances I measure now are not permanent. They are only temporary stretches of road.

The storm will not last forever. Even the still lake is not the final image.

There is something beyond both.

A place where time is no longer counted at all. Where worlds do not sit apart from one another, but are gathered into one—seamless, whole, and unbroken.

And in that place, I will see him again.

Not as memory. Not as longing.

But as presence.

And perhaps, when that day comes, all the strange and careful work of this world—the medicines, the machines, the quiet attempts to hold life together—will be seen for what they were: not answers, but bridges. Small, human ways of carrying us, step by step, toward something far greater.

Until then, I remain here—between storm and stillness, between worlds—held not only by what medicine can offer, but by what has been promised.

And that, too, is enough to keep going.

Reference: Scientists say tiny ‘DNA nanobots’ could deliver medicine by travelling through the body - College of Medicine and Integrated Health

Image my Marcus Woodbridge https://unsplash.com/@marcuswoodbridge

 

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Jim McCrory

In the Stillness of Morning

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Edited by Jim McCrory, Sunday 15 March 2026 at 07:56

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In the Stillness of Morning

There is a moment before the day properly begins when the world seems to rest in its own breath. The streets are quiet, my mind has not yet been crowded by the noise of the day, and thought moves more gently through me than it will later. It is in that hour that I often find myself sitting to write.

Writers have long recognised something of this hour. Emily Dickinson once wrote that “the brain is wider than the sky,” and in the quiet of early morning one begins to understand what she meant. When the world is silent, thought opens in unexpected directions. T. S. Eliot suggested that even in stillness there can be a kind of movement — “the still point of the turning world.” In silence, something continues to move inwardly, though nothing outward seems to stir.

For me, writing often begins there.

What appears on the page in those early moments is rarely polished or carefully arranged. It is usually made up of the thoughts that rise naturally when a person sits quietly long enough to hear them — reflections on faith, memory, small observations about life, and the kind of passing impressions that might otherwise slip unnoticed through the day. Writers across centuries have done something similar. From the meditations of Marcus Aurelius to the letters of Rainer Maria Rilke, there runs a quiet tradition of turning inward, listening carefully, and allowing thought to take form in solitude.

Yet the stillness of morning carries a deeper value than reflection alone.

There is a wisdom in beginning the day before God. The Psalmist captures it with simple beauty: “In the morning, Lord, you hear my voice; in the morning I lay my requests before you and wait expectantly.” There is something profoundly right about that order. Before striving, before speaking to the world, the soul first turns toward its Creator.

Morning silence makes room for that turning. It is an hour when prayer can rise plainly and without effort. The mind has not yet been scattered; the heart has not yet been pulled in many directions. One simply brings one’s voice before God and waits.

That waiting is part of the holiness of the hour. The Psalm does not rush past it. The Psalmist lays his requests before the Lord and then waits expectantly — not anxiously, but with quiet trust. It is a reminder that before we act, endure, or attempt to shape the day ourselves, we are first called to stand in His presence.

Perhaps that is why the morning feels so well suited to writing as well.

In that silence, words seem to come less from effort and more from listening. What begins as prayer often continues as reflection. Thoughts gather slowly, like small stones found along a quiet path — some random, some wholesome, some searching, yet each carrying something of that deeply human moment when the soul is given space to speak.

Writing in such an hour becomes less about producing something clever and more about paying attention. Faith, thought, and language meet quietly on the page. The act itself becomes a kind of gathering — of memory, of reflection, of those inward stirrings that remind us what it means to be human.

If these pages hold any value at all, it is not because the thoughts are remarkable, but because of the hour from which they come.

The early morning remains one of the few times when the world feels unhurried, when prayer rises more easily, and when thought can unfold without pressure. It is a small and gentle space before the day claims its attention — a place where the soul can turn toward God, and where a few quiet words may find their way onto the page.

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Jim McCrory

The Ship of Theseus and the Island of Memory

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Edited by Jim McCrory, Saturday 14 March 2026 at 10:29

 We too were made for a greater voyage,
where nothing that was truly loved is ever lost,
and the joys of the past are lived again—without end.

Everlasting Cadence 

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The Ship of Theseus and the Island of Memory

 

Raised in a maritime city like Glasgow, one inevitably learns to look outward. Ships depart, tides shift, horizons beckon. Yet the places we travel to often shape the landscapes within us even more profoundly than the geography we leave behind.

I'm in the middle of an MA Creative Writing and in desperate need for a break. One morning I cross to the Isle of Bute aboard the MV Bute. In my hands is a book describing an ancient philosophical puzzle first recorded by Plutarch: The Ship of Theseus. According to the story, the Greek hero Theseus sailed to Crete to slay the Minotaur. After returning triumphantly to Athens, the vessel was preserved as a monument. As the years passed and the ship slowly decayed, carpenters replaced its timbers one by one until eventually every plank had been renewed.

The question arises: which vessel is truly the Ship of Theseus—the restored ship standing proudly in the harbour, or the original timbers rotting somewhere on the shore?

Our own bodies are not so different from this paradox. Red blood cells form, set off on arduous voyages through our circulatory seas, navigating what for them must seem like violent rapids and treacherous currents. They travel through nearly half a million miles of arteries, veins, and capillaries before quietly disappearing after a journey of roughly two months.

Skin cells also live brief lives. They loosen, shift, and fall away like tiny avalanches from continental plates, drifting downward in invisible currents until they vanish entirely within a day or two.

Scientists estimate that much of the human body renews itself every seven to ten years. Like Theseus’s vessel, we are continually rebuilt plank by plank. Standing on the ferry deck, contemplating the quiet industry of renewal taking place within my own body, it is difficult not to wonder what exactly remains constant within us.

I step off the ferry into sepia-coloured showers on this Sunday morning. A grey-haired man remarks to a young student beside him, “Back in the day this place was like Benidorm in July.”

But that day has long since passed. A subdued stillness hangs over the town this autumn morning. The island seems to rest in a kind of mournful silence, like a village abandoned after the Vikings have come and gone as they did in the past.

In the 1960s my father bought a small cabin in the island’s interior. Each summer he would pack our blue Comer van to the roof and transport my mother and me—along with every conceivable necessity—to what became our seasonal home: a three-by-twelve-metre wooden hut with no running water, no electricity, and no sewage.

At the time these inconveniences never occurred to me. All that mattered was escape—from playground bullies, razor gangs, and the shadowy characters who loitered in dark corners of the Govan streets among half-starved dogs and crumbling tenements.

Bute was paradise.

Half a century has passed since those bright summers. Now I walk through the town once more, paying quiet homage to the landscapes of my childhood.

There is a Portuguese word, saudade, sometimes described as a pleasure you suffer, an ailment you enjoy. The past has become something like that for me in recent years—an indulgence in gentle melancholy.

Crossing the town square, I am conscious of walking upon layers of history. Hangings were carried out here. Witch trials once echoed across these stones, and human bodies burned in medieval nights that flickered with firelight and fear. The past truly is, as someone once wrote, a foreign country—wistfully recalled, imperfectly remembered, and often misrepresented through the slow march of time.

One record in the Survey of Scottish Witchcraft Database captured my attention:

McNicol, Janet – 15 October 1673
Prison: Tolbooth, Rothesay
Confession: 1673
Sentence: Execution – to be strangled and burned at the gallows.

One cannot help wondering why Janet McNicol, having once escaped the island, returned a year later to face such a fate. Perhaps, like many of us, she felt some invisible tether binding her to this place.

The Victorian age has left a stubborn footprint here. Even with the trams long gone from the promenade, a nineteenth-century flaneur transported into the present might feel little disorientation. The streets remain narrow, built for horse-drawn carriages. Beach shelters still face the water. Public conveniences retain their tiled mosaic floors and gravity-fed cisterns.

I find myself thinking about the countless generations who have passed through this town.

I am only passing through myself.

Yet above it all the pale October moon continues its silent watch over each wandering generation.

Turning left at Rothesay Castle—built in the thirteenth century as defence against Viking raiders—I climb the Serpentine, a steep road twisting through thirteen tight bends. One year my father attempted this ascent in the overloaded van. The engine roared uphill only to slip backwards again and again in a Sisyphean ritual before he finally admitted defeat.

Halfway up the hill I notice a Victorian letterbox embedded in the wall. The initials VR remain proudly stamped into the iron. It comforts me strangely, this small symbol of continuity linking present and past.

Later, walking across Canada Hill golf course, the honking of migrating geese interrupts my thoughts. Instinctively I recall a song I once sang accompanied on my guitar—words written by the Victorian poet Violet Jacob.

O wind, hae mercy, haud yer whisht,
For I daurna listen mair…

Like the homesick exile in Jacob’s poem—the “hameless loon”—perhaps we are all exiled from somewhere, especially from our own past.

The Japanese speak of wabi-sabi, a quiet acceptance of life’s impermanence: the bonsai tree struggling to root itself in shallow soil, shedding its leaves, withering, and eventually dying. Such transience, we are told, should be observed with a sense of gentle appreciation.

But human hearts do not surrender easily to such wisdom.

The poet Kobayashi Issa wrote after the death of his child:

The world of dew
Is the world of dew
And yet… and yet—

That hesitation—the refusal hidden in those final words—reveals the difficulty of accepting a world where everything passes away.

We are born with the capacity to live a thousand lives. Our bodies age, yet inside we remain strangely youthful. Deep within the hippocampus lie countless neurons preserving the memories of everything we have loved and lost.

These memories form a kind of inner archive—the quiet record of who we are.

Why would nature equip us with such elaborate machinery for remembrance? Memories of childhood summers, of friendships, of first loves and small moments that once seemed insignificant but now shine with unexpected clarity.

Perhaps these memories are not accidental at all.

Eventually I find the clearing I have been searching for. Only those who once belonged here would know how to reach it.

The cabins are gone.

Where once stood sixty small huts filled with families, laughter, bonfires, music, and children’s voices, there is now only open land dotted with a few Guernsey cows staring curiously in my direction.

Yet the memories remain vivid.

Here I first heard Creedence Clearwater Revival singing Up Around the Bend. Here, I carved my eternal love beside a girl whose name I can no longer remember—and who surely has forgotten mine. How fickle the prepubescent boy.

The landscape itself remains unchanged. Loch Ascog glimmers to my right; the Firth of Clyde stretches to my left. But the cabins, the families, the laughter—gone forever.

Still, they shine brightly in memory like sunlight dancing on water.

There is a German word, Sehnsucht, which describes a deep longing for something lost, something altered beyond recovery. Standing here, looking over this quiet field, it is the only word that seems adequate.

Centuries ago, the ancient prophet Job asked a question that has echoed through human history:

“If a man dies, will he live again?”

Will all our memories be sealed permanently within our coffins?

Job answered his own question with quiet hope:

“I will wait for my renewal to come.”

Like the Ship of Theseus, we are vessels continually renewed. Perhaps we too were designed for a greater voyage—one in which nothing truly loved is ever lost, and the joys of the past are lived again without end.

Postscript

“For there is hope for a tree: if it is cut down, it will sprout again, and its shoots will not fail. Though its roots grow old in the ground and its stump dies in the soil, at the scent of water it will bud and put forth shoots like a plant.”
Job 14:7–9 (BSB)

“His flesh shall be fresher than a child’s; he shall return to the days of his youth.”
Job 33:25 (BSB)

 

 

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Jim McCrory

The Courage to Examine Faith

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Edited by Jim McCrory, Friday 13 March 2026 at 19:59

“Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.”

Luke 9:49

“It is better to take refuge in the LORD than to trust in man.”
Psalm 118:8

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The Courage to Examine Faith

Faith is, at its heart, something deeply personal. It shapes how a person understands the world, how decisions are made, and where meaning is found. Yet even sincere believers sometimes find questions stirring within them. Doubts can appear quietly, almost uninvited. When that happens, many wonder whether such questioning is wrong—perhaps even sinful—or whether it might instead be part of a genuine search for truth and a closer walk with God.

People question their religion for many reasons. Some do so out of an honest desire to understand their faith more clearly and to be certain it truly reflects God’s will. Others, it must be admitted, may seize upon doctrinal disagreements as a convenient way to loosen moral restraints. But questioning itself is not the real issue. The deeper question is why we ask.

When my wife and I eventually stepped away from our religion, it was not done lightly or in haste. We wanted to return to the very foundation of our faith, so we began reading the Gospels and the Book of Acts with fresh eyes. We asked ourselves a simple but searching question: What do God and Jesus actually ask of us? The path was not easy, yet it led to a sense of freedom we had never known before.

For nearly thirty years I had lived with the feeling of being constantly occupied by religious demands. Life moved in a blur of obligations, leaving little room to pause and reflect. Even simple pleasures—a quiet evening watching a film or a day of rest—could carry a faint sense of guilt, as though something more important was being neglected. When we stepped away from that structure, a new kind of quiet entered our lives. I found time to read Scripture slowly and thoughtfully, without the weight of expectation pressing from the outside. It felt like breathing fresh air after years indoors.

Around that time I read Nothing to Envy by Barbara Demick, a book describing life in North Korea. It revealed how people can live with two conflicting beliefs at once. Citizens are taught that their leader is almost divine, yet many quietly recognize the absence of proof. To voice such doubts, however, risks isolation or punishment.

The parallels with my own experience were unsettling. In the religious system I had known, questioning the structure itself was discouraged, sometimes strongly. The consequences were not prison walls, but they could still be painful—strained relationships, quiet distance, or social exclusion. Doubt was often treated as disloyalty, and leaving could mean losing much of one’s world.

Yet the Bible itself offers a very different example. In Acts 17 we read of the Bereans, who listened to Paul and Silas preach but did not accept their message blindly. Instead, they examined the Scriptures daily to see whether what they heard was true. For that careful spirit they were called noble. Their faith was not passive; it was thoughtful and searching.

When I began examining my own beliefs in that same spirit, many assumptions began to crumble. It was not a rebellion against God but a quiet return to Him. I wanted to know Him more directly—not through layers of human interpretation and tradition, but through the words of Scripture itself.

It does trouble me when people leave a religion and abandon faith altogether, sometimes directing their hurt toward God. Yet the Scriptures gently remind us not to place our ultimate trust in human beings. People can disappoint us; institutions can fail. God, however, remains unchanged. Walking away from a religious system does not necessarily mean turning away from Him. In some cases, it may open the door to knowing Him more deeply.

I often reflect on the question raised in the story of Eden: will humanity remain loyal to God, or will we choose our own path apart from Him? That question still echoes today. But the choice is not limited to blind loyalty to human institutions on one side or complete rejection of faith on the other. There is another path—the quiet pursuit of truth, guided by a sincere desire to know God.

So is it wrong to question one’s religion? I do not believe it is. Honest questions can refine faith, remove unnecessary burdens, and lead to clarity. As Jesus said, “You will know the truth, and the truth will set you free.” Truth is not something a believer should fear. It is something worth seeking with an open heart.

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Jim McCrory

Ghorbat: A Word for the Weary Soul

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Ghorbat: A Word for the Weary Soul

My thoughts and prayers are with the Iranian people at this time. As I reflect on their situation, I find myself thinking of the Persian word Ghorbat (غربت).

It is a word that speaks of a deep and quiet loneliness. It describes the feeling of being a stranger in the world, even when surrounded by familiar faces. Sometimes it refers to homesickness, yet often it reaches further than that. It is the sense that, in some way, you do not fully belong where you are.

Many people encounter this feeling during their spiritual journey, especially when life becomes difficult and the heart begins to ask deeper questions.

Who is God?
Why is there so much suffering?
Does God know me?
How can I be sure?

There are moments when faith sets a person slightly apart. The questions carried within the heart, and the longing that grows there, are not always easily shared. At times it can feel like walking along a quiet road while the rest of the world rushes somewhere else.

Yet Scripture offers a gentle assurance that another journey is unfolding, one that is guided by the Holy Spirit.

Scripture says in 2 Chronicles 16:9,

“For the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him.”

Farsi (Persian)
«زیرا چشمان خداوند در تمام زمین گردش می‌کند تا خود را به نفع کسانی که دلشان نسبت به او کامل است، نیرومند نشان دهد.»

Over the years I have often read accounts emerging from Iran. Many of these stories are shared quietly, sometimes almost in whispers. They speak about dreams. Not ordinary dreams, but dreams in which Jesus appears to people, speaking to them, calling them, comforting them.

Even a simple search reveals many such testimonies.

When the Bible becomes difficult to obtain, something remarkable often seems to happen. Faith finds another way. Similar stories are heard from places such as North Korea, Afghanistan, and other parts of the Middle East. When the written word is hidden, the message still finds its way into the quiet places of the human heart. No regime can limit what God has approved.

Within that spirit of hope there is reassurance.

The Gospel contains a promise that speaks directly to this longing. In the Farsi Bible, Jesus says:

English (Luke 23:43)
“Truly I tell you, today you will be with me in paradise.”

Farsi (Persian)
«به‌راستی به تو می‌گویم، امروز با من در فردوس خواهی بود.»

These words carry a gentle truth. Sometimes the homesickness we feel is not really for a place on this earth.

Perhaps Ghorbat is more than loneliness or homesickness in the ordinary sense. Perhaps it is a longing for another home, a place where love, righteousness, kindness, and peace reign. The paradise that Jesus spoke of.

For now, though, peace can still be found in the midst of a restless world. Hope can still appear in the middle of uncertainty.

For those who search quietly, whether in Iran, Afghanistan, North Korea, or anywhere else, such words can feel like a light in a darkened room.

The feeling of being a stranger may remain for a time. Yet the promise remains also.

And perhaps that quiet longing in the soul, the sense that we do not quite belong here, is not something to fear.

It may simply mean that our hearts are already turning toward another home.

 

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Letting Go of What Lives in the Mind

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Edited by Jim McCrory, Thursday 12 March 2026 at 15:23

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Toxoplasma gondii.

Letting Go of What Lives in the Mind

 

 It looks as innocent as an octopus. It's

Toxoplasma gondii, and microscopic, invisible to the naked eye, yet capable of entering the bodies and brains  of warm-blooded animals, including human beings. 

It is a disturbing thought: something so small finding its way into the brain and quietly shaping behaviour.

Bitterness can behave in a strangely similar way.

A wound enters the mind; a word spoken in anger, a betrayal, an injustice, and if it is fed long enough, it begins to burrow into our thoughts. The memory repeats itself. The hurt grows familiar. Before long, resentment begins to influence how we see people, how we speak, even how we feel about life itself. The parasitic thought dictates their whole life.

Back in the day when I was part of organised religion, I gave several speeches as a visiting speaker in other congregations. The most requested talk was "Do You Harbour Resentment or do You Forgive?" This was a talk primarily for a Christian audience, the frequency of this talk demonstrated the tendency in humans to nurse other's faults.

History offers us the way forward in the life of Corrie ten Boom. During the Holocaust, Corrie and her family hid Jewish people in their home. Their courage led to arrest and imprisonment in Ravensbrück concentration camp, where her sister Betsie died.

Out of that suffering came a discovery Corrie would later speak about around the world: the power of forgiveness.

Years after the war, while speaking in a church, a man approached her. She recognized him immediately. He had been one of the guards at Ravensbrück. With quiet sincerity he told her he had become a Christian and asked if she could forgive him.

In an instant the past returned—the humiliation, the cruelty, the loss of her sister. Forgiveness felt impossible. Yet the words of Jesus came to mind: “Forgive, and you will be forgiven.”

Silently she prayed for help. Then, almost against her own strength, she reached out and took his hand.

What she felt in that moment, she later said, was something she could only describe as God’s power—an overwhelming sense of release that washed away the bitterness she had carried.

Most of us know the quieter version of that struggle. Someone wounds us, and the mind returns to it again and again. We rehearse the conversation. We imagine what we should have said. Meanwhile, the other person may have long since forgotten.

The strange truth is that resentment rarely imprisons the person who hurt us.

It imprisons us.

Jesus pointed to a different path. When Saint Peter once asked how many times forgiveness should be offered—seven times perhaps—Jesus replied, “Not seven, but seventy-seven.” Forgiveness was never meant to be arithmetic. It is not a ledger of debts, but a freedom of heart.

To forgive does not deny the wound. Pain is real. Loss is real. Forgiveness simply refuses to let the injury rule the rest of our lives.

Corrie ten Boom once said that forgiveness is the key that unlocks the door of resentment. By forgiving, she did not erase Ravensbrück. She simply refused to carry the camp into her future.

And perhaps that is where forgiveness begins for most of us—not as a sudden emotion, but as a quiet decision. Sometimes it must be chosen again and again. Sometimes it is only a whispered prayer: “Lord, help me forgive.”

Yet we are not asked to do this alone. The same Jesus who spoke of forgiveness also practiced it from the cross, and the strength He showed there is the strength He offers to us.

So, it may be worth asking a gentle question.

Is something living in your mind that should no longer be there?

If resentment has burrowed in like a parasite, perhaps it is time to let it go. Forgiveness is not merely a gift given to another person.

It is freedom given to your own soul.

 

A brief reflection on the Gospel of Matthew 6:14–15

“For if you forgive men their trespasses, your heavenly Father will also forgive you.
But if you do not forgive men their trespasses, neither will your Father forgive yours.”

 

These words come from Jesus in the Sermon on the Mount, shortly after He taught the Lord’s Prayer. They reveal a deep spiritual principle: a heart that receives God’s mercy should become a heart that gives mercy.

Forgiveness here is not merely a rule. It is about the condition of the heart. When someone holds tightly to bitterness, it can close the door to the freedom and peace that God’s forgiveness brings.

Christ is inviting people into a different way of living—one where mercy flows in two directions:

  • from God to us, and

  • from us to others.

It can be difficult, especially when wounds run deep. Yet the teaching reminds us that forgiveness is not about pretending the hurt was small. It is about placing the hurt in God’s hands instead of carrying it forever.

 

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Who Are the Travellers Who Pass This Way?

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Edited by Jim McCrory, Wednesday 11 March 2026 at 08:35

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Who Are the Travellers Who Pass This Way?

With the first shy signs of spring appearing along Scotland’s west coast, my wife and I took a drive over to Loch Lomond at the weekend. The air still carried the coolness of winter, yet the light had begun to soften in that subtle way which hints that the season is turning.

As I stood looking across the water, I noticed two swans resting quietly on the loch, perhaps a metre apart. For a while they drifted there in silence. Then, quite suddenly, they rose together, their wings beating loudly against the still air, lifting themselves upward as though setting out on some long and purposeful journey.

I watched them with a sense of quiet wonder. Which of the two had first suggested it was time to leave? There had been no visible signal, no call, no movement that I could detect. It seemed almost like telepathy — a silent understanding shared between them.

Later, as we walked along the promenade at Duck Bay, with the quiet majesty of Ben Lomond standing watch across the water, my wife asked a question that gently drew my thoughts in another direction.

“How many visitors were on the website last night?”

“Seven and a half thousand,” I replied.

She paused for a moment, then said, “Who might these people be? What countries are they from?”

“That,” I said, “is a good question — one I wish I knew.”

In this rather one-sided act of blogging, I often find myself reflecting on that very mystery. Words are written in solitude, yet they travel far beyond the quiet room in which they were first formed. Somewhere, across towns and cities, across countries and oceans, someone pauses long enough to read them.

In a curious way, it reminds me of something from my childhood.

When I was a boy on the cusp of youth, I owned a Grundig Satellite multiband radio. Growing up around Clydeside, the outside world often arrived through the voices of sailors passing through the docks. But that radio opened the world in another way. In the evenings I would tune across the bands, discovering distant stations that seemed to arrive from beyond the horizon.

One evening I found a German station playing music. Among the pieces they broadcast was Beethoven’s Ode to Joy. I remember sitting there, listening in the dim glow of the dial, feeling unexpectedly lifted by the sound travelling invisibly through the air.

Perhaps that early experience planted a quiet fascination in me — the idea that voices and thoughts can travel across great distances to reach people we may never meet.

And so I find myself wondering about those who arrive here.

Why do you come, dear friends?

Perhaps the answer lies in something deeply human — our shared search for meaning, for the spiritual, for those quiet questions that sit beneath the surface of everyday life. Questions about existence, about the moral nature of humanity, and about the enduring place of Christian belief in a restless world.

Whatever your reasons, I am sincerely grateful for your visits. Yet I cannot help feeling curious about the people behind the numbers — who you are, where you live, and what led you here.

If you ever feel inclined, I would be delighted to hear from you. You can write, in complete confidence, to:

blogger2026ou@gmail.com

It would be a pleasure to know a little more about the fellow travellers who pass by this small corner of the world.

Perhaps in the great purpose of God, we may one day meet,

“After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne…”

Revelation 7:9

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Strangers Today, Neighbours in Eternity

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Edited by Jim McCrory, Sunday 8 March 2026 at 08:08

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Strangers Today, Neighbours in Eternity

Wasn’t it Gwendolyn Brooks, in Maud Martha, who once wrote about all this life and what shall we do with it? Bless her for asking.

We may have met before. Perhaps on the West Highland Way. Or that day in Dubrovnik. Maybe Warsaw or Berlin. It might even have been at a Horslips gig in Glasgow or the time I was in Boston. Perhaps we went to school or university at the same time. Who knows?

Or perhaps we have never met at all. What are the chances?

I found myself pondering this as I wandered through Glasgow yesterday. The streets were full of people. Some bright with a ready smile. Some carrying their burdens like invisible luggage.

A woman stood quietly debating which jumper to buy. For her husband perhaps. Or maybe for her dad. A man in a wheelchair asked gently for a few coins. In Waterstones a fellow was buying six books, moving with the certainty of someone who knew exactly what he was looking for.

I caught myself wondering about him. Gifts, or indulgence? Either way he seemed a well read soul.

And there it was again. That restless longing the Portuguese sometimes speak of, the ache to know the world and its people.

As the city opened around me, it felt like moving through a tapestry woven from unspoken stories. Each person I passed was a quiet universe. Complete. Complicated. Immeasurably rich. Yet all I glimpsed were small fragments. A glance. A gesture. The turn of a shoulder as someone slipped past.

It is astonishing how many lives we brush against without ever stopping long enough to feel the contours of their humanity.

Still, something in me thrills at these brief proximities. I find myself imagining the paths that brought each stranger to that precise moment beside me on Buchanan Street.

Were they running late? Thinking of someone they love? Wrestling with a decision? Savouring a small secret joy?

There is a gentle magic in the not knowing. A soft wonder that asks nothing more than attention.

I suppose that is the heart of it. The warmth I feel does not come from conversation but from possibility. The possibility that any one of these unknown faces might have been a friend, a confidant, a companion for a few miles or a few years.

We pass through one another’s stories like shadows. Yet the passing leaves an imprint, however faint.

It reminds me that the world is wide and still full of people I have yet to meet. People who might change the colour of my days.

As I walked, the thought settled into me with surprising tenderness. Even in a crowd we are not alone. We share the pavement. The weather.  The faint smell of food drifting from a stall.

We share the quiet truth that life is happening around us constantly and vibrantly. And we are part of it whether we speak a word or not.

Perhaps that is why strangers draw my attention. They represent the untold. The unfamiliar. The chapters not yet written.

They remind me that the world is not exhausted. There are still stories waiting beyond the bend in the road.

By the time I reached the end of my walk dusk had begun to gather over the rooftops. The city lights flickered alive and scattered gold into the evening air. People hurried past with shopping bags swinging and scarves pulled tight against the cold.

I watched them for a moment and felt that gentle ache again. Not loneliness. Something closer to a longing for connection, however brief.

Perhaps we have crossed paths somewhere. Or perhaps our worlds will never quite collide.

Still, the thought of you. Another unknown face moving through its own landscape. Another story unfolding somewhere beyond my view. That thought carries a quiet comfort.

In the great weave of things we are all wanderers. Drawn toward one another by the simple warmth of being human.

And then another thought rose. Soft but steady.

Perhaps the warmth we feel toward unknown faces is not only for this world.

It may echo something deeper. A quiet recognition that in the long light of eternity many of these unknown faces may one day become familiar.

After all, life does not end with our brief crossings on a winter street. With eternity in view there will be time enough to meet those whose names are written in God’s Book of Life. Time without hurry. Time without loss. Time to see one another as we were meant to be.

Christians have long spoken of the promises of Scripture as carrying both a present glow and a future one. A hope we taste now. A fullness still to come.

Paul wrote of the hidden wisdom of God. Of things no eye has seen and no mind could yet imagine, now made known in Christ. Again and again Scripture points toward a restored creation. A world made whole. A place where sorrow, death, and decay no longer have the final word.

If that is so, then every stranger I pass may be someone I will one day greet not with curiosity but with recognition.

The woman choosing the jumper.
The man in the wheelchair.
The fellow with six books under his arm.

And countless others whose paths brushed mine for a moment and then were gone.

For now we move through a world filled with lives known only to God. Yet the day is coming when loss will have no place. When separation will end. When the warmth of unknown faces will become the joy of known ones.

Beloved. Redeemed. Gathered together in the same forever.

Most likely we have never met.

At least not yet.

But in the hope set before us there remains a promise. Someday, in the renewed creation God is shaping even now, there will be life enough to meet, to know, and to rejoice together in the great story He has written.

“No eye has seen,
no ear has heard,
no heart has imagined
what God has prepared for those who love Him.”

1 Corinthians 2:9

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What It Means to Be Human: Who Decides?

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Edited by Jim McCrory, Thursday 5 March 2026 at 11:04

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What It Means to Be Human: Who Decides?

I woke today and prayed for something encouraging and specific to how I was feeling about this broken world. In the randomness, up came Psalm 1.

There are hundreds of opinions about what being human means. What are the Creator’s thoughts on this? The opening words of Book of Psalms begin with a picture. It is a simple one, yet it quietly sets the tone for everything that follows.

The psalm begins:

“Blessed is the one
who does not walk in step with the wicked
or stand in the way that sinners take
or sit in the company of mockers.”

There is a gentle progression in those words.

First we walk.
Then we stand.
Finally we sit.

Take something like pornography. It rarely begins with an intention to fall into addiction. An image appears on a screen; perhaps something suggestive, something easy to dismiss. We glance, then look again. Then peer.  Curiosity becomes habit. Habit deepens into something stronger. Before long the appetite grows, demanding something more explicit, more consuming.

And what began as a moment of curiosity slowly reaches further into life itself. Marriages strain and sometimes break. Children sense the change in the atmosphere of a home that no longer feels the same. What began as a passing glance quietly reshapes a family.

It reflects something true about human nature. We rarely move away from what is good in a single moment. More often, we drift. A step beside the wrong path becomes a pause. The pause becomes a place where we settle. The psalmist understands how easily the human heart grows comfortable in places it once would have passed by.

Yet the psalm quickly offers another image.

“That person is like a tree planted by streams of water,
which yields its fruit in season
and whose leaf does not wither.”

In a dry land, streams often referred to carefully dug irrigation channels guiding water to the fields. The tree is planted where life can reach it. Its roots draw quietly from a steady source.

The result is not frantic growth but steady fruitfulness. The tree stands, season after season, nourished and alive.

Then the image changes.

“Not so the wicked!
They are like chaff
that the wind blows away.”

The scene shifts to a threshing floor. Farmers toss crushed wheat into the air so the grain falls back to the ground while the chaff—the empty husk—is carried away by the wind.

The contrast is striking.

The righteous are like a tree: rooted and nourished.
The wicked are like chaff: light and drifting.

The psalm is not only speaking about behaviour. It is speaking about substance. A tree has roots that reach down into life-giving water. Chaff has no roots at all. It moves wherever the wind carries it.

In this way the psalm quietly teaches something about what it means to be human. Our lives are shaped by the sources from which we draw our life. When we are rooted in what is good and true, fruit slowly appears. But when life is detached from its source, it becomes restless and weightless.

Before the rest of the psalms speak of joy, sorrow, fear, and hope, this first image remains before me: a tree beside flowing water, and chaff scattered on the wind.

And each life, in time, becomes one or the other.

He has shown you O mortal, what is good

And what does God require of you?

To act justly and to love mercy

And to walk humbly with your God.

Micah 6:8

*****

Verses from the Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011.  All rights reserved worldwide.

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Feeling Undervalued

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Edited by Jim McCrory, Wednesday 4 March 2026 at 10:53

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Feeling Undervalued

Many years ago, I watched the film Fiddler on the Roof. One scene has stayed with me ever since. Tevye’s wife, Golde, suddenly asks him a question after many years of marriage: “Do you love me?”

The question catches Tevye off guard. In their tradition marriages were arranged, and love was rarely spoken about openly. To him, the answer seems obvious. He begins listing all the things he has done for her over the years: working hard, providing for the family, sharing the burdens of life. Surely these things demonstrate his love. But Golde is looking for something more than a list of duties fulfilled; she longs to hear words of appreciation.

Her question reveals something deeper. What she really wants is recognition expressed aloud—something that acknowledges the bond between them. The moment becomes tender and reflective, leading into the gentle song Do You Love Me? where the two cautiously explore feelings that had long been assumed but never spoken.

The scene captures something deeply human. We live not only by actions but also by words. A kind word can lift the spirit in ways that practical service alone sometimes cannot. Most people do not seek constant praise, yet sincere appreciation has a quiet power. It reassures us that we are seen and valued.

Unfortunately, the opposite can also be true. Some people carry with them a kind of gloom—an atmosphere of criticism or coldness. It may appear in sharp remarks, dismissive attitudes, or simply a lack of warmth. Such negativity can weigh heavily on those around them. Where appreciation is absent, discouragement often takes its place.

Gratitude, by contrast, has a remarkable effect on human well-being. It can increase happiness, strengthen relationships, and even lessen feelings of depression. One reason for this is simple: gratitude shifts our attention. Instead of focusing on what is missing or imperfect, it turns our gaze toward what is present and good.

Literature offers many poignant reflections on this theme. In Middlemarch by George Eliot, we encounter the quiet suffering of Dorothea Brooke. I recall cringing, I mean really cringing as I watched a certain scene play out. Dorothea is an intelligent and idealistic young woman who longs to dedicate her life to meaningful work and moral purpose. Believing she can contribute to something intellectually significant; she marries the scholar Edward Casaubon.

Yet her hopes gradually fade. Rather than welcoming her devotion and assistance, Casaubon becomes defensive and distant. Dorothea’s generosity, intelligence, and willingness to serve are not only unappreciated but subtly resented. The marriage becomes a place where her gifts remain largely unseen.

Her story reveals a quiet tragedy: the sincere desire to contribute, combined with the pain of feeling that one’s efforts do not matter. Eliot writes with deep sympathy for such people—those whose goodness is genuine but easily overlooked in the ordinary patterns of life.

In reality, many people experience something similar. Those who are thoughtful, generous, or humble do not always attract attention. Louder personalities or rigid social expectations can overshadow quieter virtues. Yet the absence of recognition does not diminish the value of those qualities.

From a Christian perspective, kindness and appreciation are not merely social niceties; they reflect something deeper about the way human life is meant to be lived. In Galatians 5:22–23 we read:

“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.”

Here kindness is described as something that grows naturally in a life shaped by God’s Spirit. It is not forced or artificial. It emerges from a heart that has learned to see others with compassion and respect.

A quiet thread runs through these reflections from Golde’s simple question, to Dorothea’s unnoticed devotion, to the biblical call toward kindness.

Gratitude does more than acknowledge a good deed. It recognises the dignity of the person who offered it.

In this way, a few sincere words can do something remarkable: they affirm the quiet worth of a human soul

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Written in the Genes

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Edited by Jim McCrory, Monday 2 March 2026 at 11:04

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Written in the Genes

In the back end of the 70s, I was standing on the thin edge between boyhood and whatever came next, I sensed a quiet unravelling. The friendships of my youth fell away, not with drama but with a kind of inevitability. I was restless. Unqualified, unformed and lost. Cardonald College in Glasgow became my refuge, a place to gather the pieces required for university after wasted school years, though I suspected I was searching for something less tangible than certificates.

One Sunday afternoon a door-to-door evangelist knocked my door; he noticed me watching a Scottish Gaelic language programme called Can Seo. Nothing remarkable in that, yet a week later he placed a cassette in my hands. A folk group called Na h-Òganaich. I remember the feel of the music unfamiliar yet familiar. I played it until the music felt less like sound and more like memory. Soon after, I found my way to Runrig’s Play Gaelic. The songs did not simply entertain me. They unsettled me. It was as though a door had opened somewhere inside and light poured through.

Youth have a way of disguising turning points as accidents. Someone gives you a cassette. You press play. A seed is planted in the dark.

Last year, decades later, that seed stirred again. At the Glasgow Royal Concert Hall, Beat the Drum performed a Runrig tribute set before an audience drawn from across the UK, Ireland, and mainland Europe; a primarily over 50s audience. I looked around at faces lit by stage light and memory. We were not merely spectators. We were witnesses to something we had carried for years.

For much of my life I felt a quiet grievance with the curve balls that life handed me. Why Govan? Why tenements and shipyards, angry hammers and the neurotic sizzle of welding torches. Why not sea lochs and machair and the tongue to read the poets? Why Glasgow and not the Hebrides? Age softens certain questions. I have made peace with this pilgrim rather than a native. Still, there remains a pull I cannot fully name.

I felt it again watching Donnie Munro Walk the ridgelines of Skye in Wilderness Walks. The Cuillins rose behind him, ancient and unspeaking. He spoke of music as though it were a current running through the human spirit, invisible yet undeniable. He recalled a concert in Ireland during the years of unrest. The morning after, a Catholic woman approached the band to thank them. Her family had attended and for a few hours, she said, the bitterness that haunted their home had loosened its grip.

A song cannot rewrite history. Yet it can still a storm, if only briefly.

That story settled into me. I grew up far from the islands where Gaelic endured, yet the language had claimed me early. Over the years I travelled north and west. Skye. Islay. Jura. Each arrival felt less like discovery and more like recognition. I would stand looking out over water and feel an easing in my chest, as if my internal compass had stopped trembling.

Curiosity eventually led me to test my ancestry. Numbers returned, clinical and precise. Ninety percent Celtic heritage, reaching even to Brittany.

I was adopted as a baby so I never knew the details of family history, so after a DNA test and some digging. My paternal line traced back to Islay. The island that had long stirred something wordless within me was not only a symbol. It was blood.

What are we to do with such knowledge?

It is easy to dismiss these moments as coincidence, to speak of probability and genetic drift. Yet when a melody learned in adolescence continues to echo across a lifetime, when a landscape you have barely known feels like an inheritance, coincidence begins to feel too small a word.

Perhaps there are currents moving beneath the visible world. Currents of language, of song, of memory carried not only in stories but in cells. Perhaps what we call longing is simply recognition delayed.

I think now of that young man in 1974, sitting with a borrowed cassette, unaware that he was being quietly called home. Not to a place he had lived, but to a place that had lived in him.

And I am left with the sense that our lives are threaded with meanings we only perceive in retrospect. A melody. A mountain. A strand of DNA. Each one a whisper.

As if something within us has always known.

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Why are you so upset inside?

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Edited by Jim McCrory, Sunday 1 March 2026 at 10:53

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Young people, life can be like The Arena in  The Hunger Games. Everything working against your success in life. Despite your best efforts you take three steps backwards for every step forward.

Psalm 42:5 begins with a question that feels painfully current:

“Why, I ask myself, are you so depressed?  Why are you so upset inside?”
Is that how you feel?

Let me say something to you directly.

Many of you are carrying more than people realize. You are growing up in a time of constant comparison, endless noise, and pressure from every side. Anxiety and depression among young people have risen sharply over the past decade. Researchers continue to report increasing loneliness, even in a generation that is more digitally connected than any before it. You are told to succeed early, to define yourself quickly, and to have everything figured out in a world that itself feels unstable.

That is not easy terrain to cross.

So, when the Psalm asks, “Why are you downcast?” it isn’t scolding. It’s honest. It gives you permission to admit that something inside feels heavy. The writer of Psalm 42 doesn’t pretend he’s fine. He talks to his own soul. He names the disturbance.

That’s the first step so many avoid.

But the Psalm does not stop at describing the problem. It moves to the remedy: “Put your hope in God.”

Some of you may roll your eyes at that. You might think that sounds like religious talk, disconnected from real life. But what the Psalm describes is not institutional religion. It isn’t about performance or public image. It’s about something intensely personal. It’s about you speaking privately with God. It’s inviting Him into your confusion, your questions, your disappointments, your fears about the future.

It is not nonsense to turn to the One who made you.

The Psalmist doesn’t claim instant emotional relief. He makes a decision. He anchors himself. He reminds himself that this low place will not have the final word. Hope is chosen before it is felt.

Some of you will take hold of that. Others may dismiss it. But I would urge you not to brush it aside too quickly. When everything else feels unstable, turning toward God is not escapism. It is grounding your soul in Someone steady.

So, I invite you, not to adopt a label, not to perform a ritual, but to have a real, private conversation with God. Speak honestly. Don’t sanitize your words. Bring the whole of your heart.

And then read Psalm 42 slowly. See how one honest question becomes a path back to hope.

 

Why, I ask myself, are you so depressed?
    Why are you so upset inside?
Hope in God!
    Because I will again give him thanks,
        my saving presence and my God.

Psalm 42:5

 

Note: verses quoted are from the Common English Bible (CEB) Copyright © 2011 by Common English Bible

 

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Iran: An Existential Crisis

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Edited by Jim McCrory, Saturday 28 February 2026 at 10:07

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I entered the day to the expression in news reports of  "Iran's existential crisis." I wondered what this meant, so I did a bit of digging as I don't like expressions that I do not understand to fly past me. I write with no political position on the present conflict but ask, what does that expression mean? In political language, that phrase means more than battlefield damage or diplomatic tension. It suggests that the survival of the state—or at least the survival of its present ruling system—is perceived to be at risk. When leaders use such language, they imply that the very continuation of their authority, stability, and national identity is threatened.

History teaches us that when nations feel cornered, they often respond with heightened resolve rather than retreat. An existential crisis does not typically produce surrender; it produces intensity. Governments consolidate power. Citizens rally, whether out of patriotism, fear, or both. The danger in such a moment is escalation. When survival is believed to be at stake, compromise becomes harder, and measured responses give way to sweeping ones.

Yet political structures are only part of the story. Beneath the language of strategy and deterrence are ordinary people—families, workers, children—who bear the weight of decisions made far above them. An existential crisis for a government quickly becomes uncertainty, anxiety, and deprivation for its citizens. Infrastructure falters. Markets tremble. Young men face mobilization. Parents fear for their sons. The rhetoric of survival translates into sleepless nights.

There is another dimension rarely discussed openly but quietly present. In recent years, reports have circulated that many Iranians have shown interest in Christianity, often in discreet and private ways. Much of this spiritual movement takes place quietly, even surreptitiously, because of social and legal pressures. Whether those reports are large or small in scale, they suggest something deeper than politics: a spiritual searching within a people whose history is rich, ancient, and complex.

War has a strange effect on faith. Sometimes it hardens conviction; sometimes it softens hearts. Crisis strips away illusion. When political systems shake, people often ask deeper questions about hope, truth, meaning, and the future. It is not for outsiders to judge the authenticity or motivation of such spiritual movements. But it is worth noting that existential language in politics often coincides with existential searching in the human soul.

How all this will unfold is impossible to predict with certainty. Military analysts will speak of deterrence, regional balance, and strategic objectives. Economists will weigh sanctions and oil flows. Diplomats will calculate leverage. But history shows that once conflict reaches the stage where survival is invoked, the path forward becomes less predictable.

My only wish is that this nation—and all nations involved—may find a way toward peace. Not a fragile pause between retaliations, but a peace that allows people to live without fear. A peace that gives room for conscience, for faith, for honest inquiry, and for ordinary life to flourish again.

In times when governments speak of survival, it is worth remembering that survival alone is not the highest good. Peace, dignity, and freedom of the soul matter as well. However, this crisis unfolds, one can only hope that the outcome bends toward restraint, toward mercy, and toward a future where the word “existential” no longer hangs so heavily over an entire people. I pray for these ordinary people.

And each one will sit under their vine and fig tree

with no one to frighten them . For the mouth of the Lord has spoken.

Micah 4:4

 

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Where Blame Ends and Manhood Begins

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Edited by Jim McCrory, Saturday 28 February 2026 at 08:20

 

“He who throws mud loses ground.”
Fyodor Dostoevsky

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Lately my thoughts have drifted back to my parents; my adoptive parents. They were not perfect. At times I felt misunderstood, even treated unjustly. Discipline could be harsh. Yet that was the atmosphere of the time. The past, as someone once wrote, is a foreign land; its customs are not our own.

There comes a season in many young men’s lives when the world feels tilted against them. In that season, they often look backward, toward childhood, toward the home that formed them and wonder whether the roots of today’s struggles lie there. It is a natural impulse. When adult life falters, when relationships fracture, conscience troubles, confidence fades, or ambition runs aground, it is tempting to sketch a straight line back to those early years and declare them the cause.

Some grew up with distant fathers or demanding ones. Some have grown up abandoned by their fathers. Some knew mothers who were exhausted, emotionally unavailable or irrationally focussed on religious duty. Some households echoed with silence; others with conflict. When present difficulties arise, those memories can harden into explanations. And explanations can quietly turn into accusations.

If you anchor yourself in blame, you remain tethered to what wounded you. Blame feels decisive, almost moral. Yet it hands control of your future to the past.

There is a strange satisfaction in holding others responsible. It feels like action. In reality, it changes nothing. It keeps you circling the same ground, revisiting old trials in a courtroom that never adjourns.

Responsibility, by contrast, can seem severe. You may not be accountable for what happened to you. But you are accountable for what you build from it. That is the dividing line between being shaped by your history and shaping your future.

At some point, a man must come to terms with where he began—not by excusing what was wrong, but by refusing to live as its perpetual consequence. Some never make that shift. They become fluent in grievance. Their past grows larger in memory than their present is in reality. They wait for an apology that may never arrive, believing their freedom depends on it.

But freedom rarely arrives through someone else’s admission of guilt. It begins when you decide that no one is required to rescue you.

Growing older means recognizing that parents are neither saints nor villains, but flawed people doing the best—or sometimes the worst—they knew how to do. You can dissect their failures endlessly. Or you can ask what you will do differently.

The inheritance you received may be fractured. Still, it is yours to work with.

You can spend your strength pointing at the shortcomings behind you. Or you can become the steady presence you once needed.

Resentment burns hot, but it consumes without building. Responsibility burns quieter, yet it forges character. When you choose to create something better—not as retaliation, but as intention—you cease to be defined by reaction. You begin to act with purpose.

There is no applause for this decision. Often it happens privately, without witnesses. Yet the shift is profound. The moment you stop asking who failed you and start asking what you will do now, you reclaim the wheel.

Some carry the wounds of their fathers all their lives. Others become fathers in a larger sense—mentors, craftsmen of culture, founders of new patterns. They do not deny what hurt them. They simply refuse to let it be the final word.

The past matters.

But what you choose next matters more

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Why Am I Just Ordinary?

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Edited by Jim McCrory, Thursday 26 February 2026 at 08:27

 

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Why Am I Just Ordinary?

I watched a short clip this week of a child with a prosthetic leg negotiating the rough terrain of South America. When resting, she was asked her favourite Bible verse. Without hesitation she said, “Genesis 1:26.” She didn’t explain her choice. She simply smiled, as if the answer was obvious when I meditated on it for a while.

“Let us make man in our image…”

For the Bible scholars out there, who like to run to check the original Hebrew for the word “image”, let me run this past you, it can mean a visible expression of invisible authority. Now that is most interesting. We should see in fellow humans this visible expression of something invisible. Let’s explore that.

Perhaps the child mentioned earlier understood something that we, with all our complications and commentaries, sometimes miss. To be made in the image of God is not a decorative idea. It is a staggering claim. It means that before we accomplish anything, before we succeed or fail, before we impress or disappoint, there is already something remarkable about us.

We are not cosmic leftovers. Not accidents with consciousness. Not merely advanced animals scrambling for survival. Genesis gives us a different perspective. It tells us we were made with intention. With resemblance. With capacity.

And even now—after centuries of selfishness, violence, pride, and heartbreak—that image has not vanished. It may be scarred. It may be obscured. But it has not been erased. We still recognise love as beautiful. We still admire patience. We are still moved when we see mercy triumph over cruelty. Something in us responds because something in us remembers.

If evolution alone were the full explanation, survival would be enough. Strength would be ultimate. Yet human beings ache for goodness even when it costs them. We feel the nobility of sacrifice. We sense the rightness of forgiveness. We cannot quite shake the conviction that kindness matters.

Why should it, unless it reflects the One whose image we bear?

This is why there is nothing trivial about so-called ordinary life. The world has trained us to equate significance with spectacle. Noise, platform, applause—these are offered as measures of worth. If it is unseen, it must not matter. If it is quiet, it must be small.

But that is not how Genesis begins the story.

The Japanese word tada (ただ) carries the sense of “just” or “simply.” It suggests something unadorned, without exaggeration. Nothing added. Nothing inflated. Just what is. There is humility in that word, and presence. No performance, no embellishment, no self-advertising.

In a restless age, that kind of simplicity can look unimpressive.

Yet what if living “just” as we were made to live is precisely where glory is found?

When someone tells the truth though it would be easier not to, when a weary person chooses patience instead of sharpness, when love is extended quietly and without witness—these moments may pass unnoticed on earth. No headlines are written. No followers accumulate.

But something eternal is happening.

To reflect the character of God, however imperfectly, is to participate in something vast. It is to echo eternity in the space of an ordinary Tuesday. A gentle answer, a restrained word, a faithful prayer offered in private—these are not small acts. They are signs that the image still flickers, still shines.

Are we ordinary when we live like this? I wouldn't say so; these are the people I am drawn to.

In the world’s categories, perhaps. In God’s, hardly.

To reflect our reason for creation is not ordinary at all. It is alignment. It is restoration beginning to unfold. It is humanity becoming what it was always meant to be. And even if that reflection appears quiet, even if it draws no crowd, it participates in something cosmic and everlasting.

There is deep dignity in a life without spectacle. A life without pretension. A life that does not need to inflate itself to be real.

The child who named Genesis 1:26 may not have offered an explanation, but perhaps she didn’t need to. To be made in God’s image is already explanation enough.

There is nothing ordinary about bearing that.

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Jim McCrory

Words That Hold the Universe

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Edited by Jim McCrory, Tuesday 24 February 2026 at 10:23

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Words That Hold the Universe

To read the New Testament is to step into a living conversation. It is not merely history, nor theology arranged in tidy columns. It is a witness. It is God speaking, and above all, God speaking through his Son.

This morning, I read Hebrews 1 in quiet meditation. why not read the beginning along with me,

On many past occasions and in many different ways, God spoke to our fathers through the prophets.  But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe.

The Son is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word. After He had provided purification for sins, He sat down at the right hand of the Majesty on high.  So, He became as far superior to the angels as the name He has inherited is excellent beyond theirs. Hebrews 1-4 BSB.

Think of what it says. A Son appointed heir of all things. The one through whom the world was made. The radiance of God’s glory. The exact imprint of his nature. Mm! I cannot get my head round that. It stretches the mind in every direction.

The writer of Hebrews is not speaking about a wise teacher only. He is speaking about one who upholds the universe by the word of his power. We are not reading about ordinary humans trying to understand God. We are reading about powerful spirit realities breaking into our small field of vision. Our minds have walls. We reach the edges quickly.

Human beings like everything arranged in compartments. We try to place God and Jesus into neat categories so that we feel safe. How can God have a Son? How can Jesus be God? Was Jesus created? These questions circle again and again. Some of the language Scripture uses is what we call anthropomorphism. It gives human form to divine realities so that we are not left in total darkness. It is accommodation, not limitation.

One idea that may help us loosen the grip of our narrow thinking comes from modern physics: proton entanglement. In simple terms, when two particles interact at a fundamental level, they can become linked. After that, even if separated by great distances, a change in one is instantly reflected in the other. They remain mysteriously connected beyond what we can see.

Scientists call this one of the great wonders of modern science. It challenges our instincts about space, separation, and independence. Two realities can be distinct and yet profoundly united in a way that does not fit ordinary categories.

If creation itself holds such mysteries, is it really so impossible that the Creator could bring forth a person in his own image? One who shares his nature, who existed in relationship with him before time, and who could walk among us without ceasing to be what he eternally is?

We struggle because we measure divine life by human experience. Yet the New Testament does not invite us to solve God. It invites us to listen to him. Hebrews says that in these last days, God has spoken to us by his Son. That alone should cause us to take this seriously.

Reading the New Testament is not first about mastering doctrine. It is about allowing Jesus to confront us. Let him speak. Let him reveal who he is. Let him unsettle your boxes.

There will be questions. Some will linger. Some may never be fully resolved in this life. But if the Son truly is the exact imprint of God’s nature, then to read his words and see his works is already to stand at the edge of something eternal.

So read. Sit quietly. Read again. And allow Jesus to take care of the rest.

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The Night the World Whispered Something Spiritual

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The Night the World Whispered Something Spiritual

 

Last night our bodies were aching from a stubborn virus—the sort that makes even a cough feel like your brain is about to explode and your throat like a fiery inferno. Still, we kept our little evening rhythm: Bible discussion first, then our audiobook session with An Invisible Thread by Laura Schroff and Alex Tresniowski, which I will review when we finish.

Afterward, neither of us had much strength, but those words had steadied the room. It helps to read about the better aspects of human nature.

“Put on something gentle and relaxing,” my wife said. “Something that won’t require effort.”

So I opened YouTube.

Up came a video: believers from around the world, linked across screens and time zones, performing The Blessing. Faces in small rectangles. Living rooms. Mountains. Kitchens. Japanese villages. Different accents, different lighting, different ages—one song.

REAL HOPE for 2026 ♥ THE WORLD BLESSING ♥ 500 Versions of the Blessing in One ♥

It was beautiful, hypnotic, relaxing and feel good.

Then another appeared. Japan. Then Nigeria. Then South Sudan. Israel. Singapore.  The UK. Ireland. One after another—the same song, carried in different timbres, rising from continents we’ve never walked.

We lay there feverish and still, yet suddenly we were global.

Our bodies were fighting infection, but our hearts were traveling. Each nation sang the same ancient promise—that the Lord bless you and keep you—and it felt less like a performance and more like participation in something vast and unseen.

Without noticing, the night grew late.

The weakness remained. The fever did not vanish. But something had shifted. While our bodies did their quiet work of recovery, our spirits had been tended.

And when we finally closed our eyes, it felt as though the world itself had whispered a blessing over the room and I whispered to my wife, "What a time we will have when we enter the paradise that Jesus promised.

How good and pleasant it is when God’s people live together in harmony!

Psalm 131:1

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Stories That Trust the Reader: The Effaced Narrator

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Edited by Jim McCrory, Saturday 21 February 2026 at 12:10

“The wound is the place where the Light enters you.”
— Rumi

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Stories That Trust the Reader: The Effaced Narrator

Henning Mankell, in his book Quicksand, describes Robinson Crusoe as the greatest book ever written because of its effaced narrator; the narrator seems almost invisible. Nothing stands between the reader and the story. There is no heavy hand guiding emotion or interpretation. Instead, a kind of quiet, bilateral relationship forms, just the reader and the life unfolding on the page. I have always been struck by that idea. A book at its best does not perform for us; it trusts us. It steps aside.

As a child I recall an image that is still present in my vault of memory. It was an old black-and-white film. A bearded man stood in a dingy dungeon cell, stone pressing in on every side. The scene unsettled me, though I did not fully understand it then. Years later I found the moment in The Count of Monte Cristo. The passage read:

“Dantès remained stunned; he did not move; he scarcely breathed. At last, he raised himself on his knees, and stretching out his hands toward the small window through which a faint ray of light penetrated his dungeon, he exclaimed, ‘O my God! my God! have pity on me!’ and then, as if exhausted by the violence of his emotions, he fell with his face to the ground, uttering a groan that seemed to issue from the depths of the tomb.”

The “faint ray” of light offered hope as I read it. This is the man before the transformation, still pleading, still human, not yet the Count. The stone, the faint light, the cry toward heaven: this is the buried beginning from which everything else grows. The image of him on his knees clarifies the whole novel. Before there is brilliance, there is darkness. Before there is command, there is helplessness.

When I think about the novel, I begin to understand why it has held me for so long, even if I have never been able to explain these factors clearly. But just as a geologist sees in a stone something I don’t see, so it goes when having studied English literature, we unpack as we read.

Perhaps what moves me is something similar to what Mankell describes. The novel never feels like a lesson. It does not tell me what to conclude about justice, revenge, mercy, or fate. It simply presents a life — broken, remade, and tested — and leaves me inside it.

Edmond Dantès begins as an innocent young man, almost painfully open-hearted. Then betrayal comes, swift and irrational. He is sealed away, not only in a prison, but in isolation so complete that he nearly disappears as a person. What happens in that darkness is not dramatic in the usual sense. It is quiet. It is interior. Years pass. Knowledge replaces despair. Patience replaces panic. Something inside him refuses to die.

I think that is where my attachment begins.

The novel is often remembered for its elaborate revenge, its disguises, its glittering society scenes. But beneath all of that is a simple question: what does suffering do to a human soul? Dantès does not emerge unchanged. He is sharpened by loss. He becomes controlled, almost superhuman in his composure. Yet the reader remembers the young man in the cell. We carry both versions of him at once; the buried prisoner and the powerful Count. That dual awareness creates intimacy. We know what the world within the novel does not.

There is something deeply compelling about transformation that is not accidental. Dantès does not drift into strength; he builds it. He studies. He waits. He disciplines himself. The prison becomes, paradoxically, a place of preparation. The very space meant to erase him becomes the space that forms him.

Perhaps that is what holds me. The idea that the worst chapter of a life does not have to be its defining one. That burial is not the end of a story.

And yet the novel does not glorify revenge without question. As the Count moves through his carefully laid plans, doubt creeps in. Consequences ripple outward. Innocent people feel the aftershocks. By the end, the book feels less like a celebration of vengeance and more like a meditation on restraint and mercy. Justice proves more complicated than anger first suggests.

In this way, the novel, like Robinson Crusoe, trusts the reader. It does not insist. It invites. I, the reader, am left to weigh the actions, to feel the cost, to decide whether the transformation I admired carries shadows with it. I feel so much going on and this is why I feel it is the greatest novel ever written

When I close the book, what stays with me is not the treasure or the intrigue. It is the image of a man who endures long enough to become someone new and who must then decide what kind of man he wishes to be.

Maybe that is why it has always been my favourite. Not because I fully understand it, but because it continues to work on me. The story and I remain in conversation. And perhaps that quiet, bilateral exchange — the one Mankell describes — is what makes any book unforgettable.

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Blessed Are the People Who Embody Omotenashi.

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Edited by Jim McCrory, Friday 20 February 2026 at 13:38

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Blessed Are the People Who Embody Omotenashi.

It was just before the world went quiet and imprisoned indoors due to Covid. We took the twenty-minute drive to the ferry terminal at Ardrossan to catch the boat to the Island of Arran. On embarking, we took the bus to Lochranza, a quiet little village in the north of the island that hosts a centre for geological studies for those fascinated by the secrets rocks hold, amongst other things. The village, with a population of just over 200, was peaceful but with a castle, it revealed a more hostile past.

The Guardian Newspaper described it as one of Britain’s great walks. We knocked on a door to ask where the walk began. The man asked his wife to bring out drinks and snacks while he fetched a map and gave us directions. As a collector of untranslatables—I know, it’s a nerdy hobby—nothing pleases me more than words that demonstrate the better angels of our nature. The Japanese word omotenashi seemed perfect for the occasion. It is often translated simply as “hospitality,” but it means wholehearted, selfless service—anticipating a guest’s needs before they speak. It is grace without display. Care without announcement. We often meet this spirit in Scotland’s rural places.

As we crossed over the hill, disturbing the grazing sheep, we were met by a hissing adder that seemed to say, “You dare come near me?” I found it odd that it was lying on top of the stone footpath on such a hot summer day. Perhaps a bird of prey had dropped it. I used my walking pole to move it into the vegetation.

On reaching the top of the hill, we were welcomed by a still, mirror-like sea—the Firth of Clyde. We stood there taking in the view and decided to have our picnic, reasoning that this was the prettiest place to absorb the Creator’s handiwork.

As we embarked on the ten-mile walk to Sannox, we were met with many photo opportunities, including an old cottage from a bygone age. I began to ponder what life may have been like for its residents. A cottage by the sea sounds idyllic, but there were prices to pay for living a rural life in the eighteenth and nineteenth centuries.

I also found myself pondering what Jesus meant when He said, “The meek will inherit the earth.” He was quoting Psalm 37:10–11. In the BSB translation we read:

“Yet a little while, and the wicked will be no more;
though you look for them, they will not be found.
But the meek will inherit the land
and delight in abundant prosperity.”

What can be said about this promise? Is it speaking of a rejuvenation of the planet—a system restored back to the garden? It surely makes sense to say so. And if I may put in an offer for this majestic view over the Firth of Clyde, my offer is in.

We eventually reached our goal, but as the poet says about the best-laid plans of mice and men… we forgot to check the return bus times. This is a rural island, so buses do not arrive as frequently as those in the city. It seemed we would have to wait two hours or walk. Walking was not an option after completing more than ten miles already.

We stood there bewildered, but within a few minutes an “Out of Service” bus passed by. The driver took pity on us, stopped, and took us to the ferry.

The Guardian Newspaper described this walk as one of Britain's great walks. I would add that it was fulfilling for the scenery, the rejuvenation and the lovely people we meet on the journey.

And my thought for the day: blessed are the kind and hospitable. Blessed are the people who embody omotenashi.”

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Guided Into Another’s Story

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“Way maker... Light in the darkness…” 

(Sinach, Way Maker)

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Guided Into Another’s Story

The German word Dasein means “being-there.” In the hands of Martin Heidegger, it became something far more probing than a definition. It became a way of naming the strange and searching condition of human existence — not merely living, not merely thinking, but discovering oneself already here: awake, aware, and situated within time.

To speak of Dasein is to begin with a quiet realization: none of us chose to arrive. We were not consulted about our birth, our century, our language, our bodies, or our frailties. Heidegger called this Geworfenheit — “thrownness.” We find ourselves already cast into a world in motion, into histories and relationships that began before we did. We awaken mid-story.

Yet Dasein is not passive. Though thrown, it is responsible. It does not simply occupy time; it interprets itself through time. We are creatures who remember and anticipate, who regret and hope. The past presses upon us; the future draws us forward. The present is never fixed; it slips even as we name it. Existence is not static but stretched — held between what has been and what is not yet. But who are we? Why are we here? Is God and Jesus approachable for those answers?

It is striking how this philosophical insight meets a scene in Scripture.

In Acts of the Apostles 8:26–40, the account unfolds quietly but with force.

A heavenly messenger tells Philip to go south — to a wilderness road. No explanation accompanies the instruction. No strategy. Simply a direction.

When he arrives, another prompting follows: “Go near and join this chariot.”

No argument. No forecast of results.

He runs.

Inside the chariot sits an Ethiopian official — powerful, educated, and yet spiritually searching — reading aloud from Isaiah. He voices a humble question: How can I understand unless someone guides me?

That question becomes the hinge of the story.

First, the Spirit moves toward seekers before they can fully articulate what they seek. The Ethiopian was already reading Scripture. Long before Philip appeared, God was at work. Divine guidance often connects threads already being woven in secret.

Second, obedience precedes clarity. Philip was not given the outcome in advance. He was given a direction. Meaning unfolded as he moved. Guidance is often less about information and more about trust. Step first. Illumination follows.

Third, the gospel crosses boundaries without hesitation. The Ethiopian was both a foreigner and a eunuch — someone positioned at the margins of Israel’s worship system. Yet he becomes one of the earliest recorded Gentile believers. The Spirit does not pause at social divisions. Grace exceeds the categories that contain us.

Fourth, notice the tenderness of the encounter. God does not redeem in abstraction. He arranges meetings. A specific man reading a specific passage on a specific road receives an answer. Faith here is relational, attentive, and precise.

There is something else — quieter, but revealing.

Philip runs toward a question. Not toward recognition. Not toward comfort. Toward confusion that longs for light.

That detail suggests something about how the Spirit often works — not primarily through spectacle, but through nearness, explanation, and patient presence.

In the midst of desert dust, there is water.

The Ethiopian sees it and asks to be baptized. Joy follows. Philip is carried away. The new believer continues on his journey — not with every mystery resolved, but with sufficient light to travel in peace.

The pattern remains:

God initiates.
We respond.
Prompting may arrive as a nudge rather than a map.
The Spirit works ahead of us.
Obedience often appears small and particular.
Joy signals that grace has taken root.

If you are considering inner prompting, this account offers gentle discernment.

The prompting here is not restless anxiety. It is specific and outward-moving. It leads toward another person. It serves. It clarifies Christ.

A simple question may help:
Does the nudge move you toward love? Toward courage? Toward clarity? Toward another soul?

Those are often the quiet footprints of the Spirit.

The desert road still stretches through every generation. And in ways we may not see, we are continually being guided — into another’s story, and deeper into our own.

Top of Form

 

Bottom of Form

 

Acts 8:26-40 VOICE - A heavenly messenger brought this short - Bible Gateway

 

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When Science Turns and Looks Back at Us

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Edited by Jim McCrory, Saturday 21 February 2026 at 09:46

 

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When Science Turns and Looks Back at Us

For much of the modern age, science has been cast in a dramatic role: the force that displaced mankind from the centre of everything.

We once believed the heavens revolved around us. Then we learned our planet circles an ordinary star. We once imagined the cosmos as intimate and purposeful. Then it became immense, ancient, and apparently indifferent. We once assumed life was a central feature of creation. Then it seemed to become the accidental by-product of blind chemistry.

From this long unfolding narrative emerged a quiet assumption: the deeper we look into nature, the smaller we become.

And yet, something unexpected has been happening.

In the closing years of the twentieth century, molecular biologist Michael Denton proposed a striking reversal in Nature's Destiny: How the Laws of Biology Reveal Purpose in the Universe. Rather than portraying the universe as hostile to life and humanity, he argued that modern discoveries in physics, chemistry, and biology reveal a cosmos astonishingly suited for organisms like ourselves.

The more closely we examine the fabric of reality, the more it appears structured in a way that permits — even favours — life.

That is not a theological claim. It is an observation about fit.

Consider something as ordinary as water. Its thermal stability allows climates to remain within narrow bands suitable for life. Its expansion when frozen prevents lakes and oceans from solidifying from the bottom up. Its solvent properties enable the intricate chemistry necessary for living cells. These are not poetic statements but measurable physical characteristics.

Or consider carbon. Its bonding versatility makes complex, stable molecules possible. Without carbon chemistry, biological architecture as we know it would collapse. Without stable stars forging heavier elements and dispersing them through space, even carbon would not exist.

Layer upon layer of physical constants, chemical behaviours, and biological constraints interlock with quiet precision. Change certain ratios slightly, and stars would burn too fast or not ignite at all. Alter fundamental forces marginally, and the universe would consist of either diffuse radiation or collapsed matter.

The cosmos is not chaotic in its deep structure. It is ordered. And more than ordered — it is curiously habitable.

For centuries, thinkers influenced by Aristotle spoke of teleology — the idea that nature possesses direction or ends. The acorn tends toward the oak. The eye toward sight. Purpose was not imposed from outside but woven into the behaviour of things themselves.

Then came the scientific revolution. Mechanical explanations replaced final causes. The language of ends gave way to the language of forces and particles. The universe became a grand machine. Many concluded that teleology was not merely outdated, but obsolete.

Ironically, some of the architects of modern science did not see their work as banishing meaning. Isaac Newton regarded natural law as the expression of rational order, not its negation. For him and many of his contemporaries, studying the heavens revealed design rather than disorder.

But as centuries passed, confidence grew that science and purpose were uneasy companions. The expansion of knowledge seemed to narrow the space for metaphysical claims. If mechanisms could explain everything, what need was there for intention?

And yet, as biology penetrated deeper into the cell — as physics refined its understanding of fundamental constants — a new tension emerged. Mechanism explained how processes operate, but it also revealed just how delicately those processes depend on stable, life-permitting conditions.

To say this does not prove design. It does not compel belief. It does not settle philosophical debates.

But it does reopen a question many thought permanently sealed.

If the universe were entirely indifferent, would we expect it to be so precisely balanced for complexity, consciousness, and reflection? If life were an improbable accident in a cosmic wasteland, why does the wasteland display such remarkable hospitality?

One may respond with multiverse hypotheses. One may invoke deep necessity in unknown laws. One may insist that improbability simply happened. All remain possible within philosophical bounds.

Still, the conversation has shifted.

The narrative that science steadily strips humanity of significance is no longer the only story available. Increasingly, the sciences reveal not a hostile environment barely tolerating life, but a structure within which life flourishes when given opportunity.

We are small, yes — suspended on a modest planet in an immense expanse. But smallness does not entail insignificance. A seed is small; an embryo is small. Scale alone cannot measure meaning.

There is something quietly arresting about the fact that the universe has produced minds capable of contemplating its own origin. The laws that govern stellar fusion are the same laws that make thought possible. The chemistry that binds molecules also binds neurons in patterns that generate self-awareness.

The cosmos is not merely vast. It is intelligible.

And intelligibility is itself a kind of hospitality. The world yields to investigation. It can be known. Its structures resonate with the rational faculties of the human mind.

This mutual resonance — between the architecture of the universe and the architecture of thought — has long stirred philosophical reflection. Why should mathematics describe reality so effectively? Why should physical law be elegant rather than chaotic?

Again, none of this forces theological conclusions. But it does complicate simplistic materialism. It suggests that the story of science is less about dethroning humanity and more about refining our understanding of our place.

Perhaps the scientific revolution did not banish purpose; perhaps it disciplined it. Perhaps it stripped away naïve anthropocentrism — the belief that everything exists for our convenience — while uncovering something subtler: a cosmos that seems remarkably fitted for beings who can perceive and question it.

There is humility in this realization. We are not the centre in a geometric sense. The galaxies do not orbit us. The stars are not lanterns hung for our sake.

And yet, within the deep grammar of physical reality, there appears a coherence that makes life not merely possible but sustainable, stable, and knowable.

Science, once portrayed as the grave-digger of metaphysics, has become instead a lantern illuminating layers of order previously unseen. The illumination does not shout. It does not preach. It simply reveals.

What we conclude from that revelation remains a matter of interpretation. Some will see only necessity. Others will see invitation.

But it is no longer intellectually serious to claim that deeper knowledge automatically erases the question of purpose. If anything, knowledge has made the question sharper.

Four centuries ago, many believed humanity had lost its special place forever. Today, standing beneath a sky more fully understood than ever before, we may find ourselves asking an older question with renewed seriousness:

What if the universe is not indifferent after all?

Not proof. Not certainty.

But perhaps — possibility.

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Where Will You Be in 1000 Years?

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Edited by Jim McCrory, Wednesday 18 February 2026 at 10:21

 

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“You cannot claim to be truthful until you have had the chance to lie.
You cannot claim to be faithful until breaking your word would benefit you.
You cannot claim to love your neighbour until loving him costs you something.”

Where Will You Be in 1000 Years?

 

I have often felt that I was born in the wrong place.

I don’t mean the small industrial town where I first opened my eyes. That was only a backdrop — brick, smoke, cold mornings, familiar streets. What I mean is something harder to explain. I have often felt out of step with the spirit of the age.

There is a way of living today that feels empty to me. People are quick to speak, slow to listen, ready to take advantage if it can be done without consequence. I see it in the news, in families, in business, sometimes, in politics even in some religions. And though I am far from innocent myself, something in me resists it. I feel as though I was meant for a different moral climate as many do.

Psalm 15 has always felt like a description of that climate. Go on, read it with me. You will find it her,

Psalm 15 VOICE - Psalm 15 - A song of David. A recurring - Bible Gateway

It asks a simple question: who is fit to dwell in that place God, the Eternal one, has prepared for faithful members of the human family? And the answer is not dramatic. It speaks of a person who walks uprightly. When it says, “He who walks uprightly,” it is speaking about a way of life, not a single action. To “walk” in Scripture means one’s daily conduct—the steady direction of life. To walk uprightly means to live with integrity, moral wholeness, and consistency before God. It suggests a person whose choices, habits, and relationships are shaped by righteousness, not convenience—someone whose life is straight, not crooked, and whose character remains steady whether seen or unseen. who speaks the truth from the heart.

To “speak the truth from the heart” means more than simply avoiding lies; it describes a person whose inner life and outward words agree. Truth is not spoken as a performance or convenience, but flows naturally from a sincere, upright heart before God. It is honesty rooted in integrity—where what one believes, intends, and says are aligned without deception or hidden motive. who keeps his word even when it costs him. A person who does not use others for gain.

When the Psalm says the righteous person “does not slander with his tongue” (or “does not speak evil against others”), it refers to someone who refuses to harm another’s name or reputation through careless, exaggerated, or malicious words. It is restraint rooted in love—choosing not to pass along gossip, distort facts, or speak with the intent to wound. This kind of person understands the weight of speech and guards it, knowing that words can either tear down or protect. It reflects a heart that values justice, mercy, and the dignity of others.

It is a picture of steady, ordinary goodness.

If there is to be a new earth — and I believe there will be — it cannot be filled with the same spirit we see now. A world made right would require people who have learned to live rightly. People who love their neighbour. People who can be trusted when no one is watching.

But that raises a hard question.

If those are the kinds of people who inherit that future world, why must they live so long in this present one? Why sixty or seventy years here first?

I have come to think of this life as a kind of garden where we are sent to move freely while God watches — not harshly, but patiently. In this garden we make thousands of small choices. Most of them seem ordinary. But slowly, those choices shape us.

You cannot claim to be truthful until you have had the chance to lie.
You cannot claim to be faithful until breaking your word would benefit you.
You cannot claim to love your neighbour until loving him costs you something.

Time reveals us. It also forms us.

Perhaps that is why we are here so long. Not because God delights in difficulty, but because character takes time. You see, if I was to say I am stronger than you could arm wrestle and settle the matter.  But what if I said I am more honest than you? It would take both our lifetimes to settle. Moral issues take time. Psalm 15 people are not born fully grown. They are shaped through years of quiet decisions — often unnoticed, often unrewarded.

When I feel out of place in this world, I am tempted to think I have been born in the wrong era. But maybe that feeling itself is part of the shaping. Maybe this world is not home — but it is preparation.

The new earth, if it comes, will not simply be given to whoever happens to be there. It will belong to those who have learned how to live in it — those who have practiced truth, mercy, and steadfast love in a harder land.

I do not pretend to be such a person yet. I am still learning. Still failing. Still choosing.

But perhaps these years are not wasted.

Perhaps they are the proving ground for the kind of people who can live forever in peace.

 

Thy kingdom come, Thy will be done in earth, as it is in heaven.

Matthew 6:10

KJV

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The Pain of Rejection

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Edited by Jim McCrory, Wednesday 18 February 2026 at 02:04

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The Pain of Rejection

One day in primary school, I noticed that many of my classmates were holding invitations to a girl’s birthday party. During break, I gathered my courage and asked her, “May I have an invitation too?”

She stood with her friends and sang lightly, “Bum, bum, bubble-gum, my mother said you cannot come.”

Children can be carefree with their words, but moments like that linger. Growing up with rejection can feel like carrying a quiet ache you rarely speak about. It hides beneath everyday experiences — being overlooked in friendships, left out of gatherings, misunderstood by those you hoped would understand you most. Even years later, it can resurface unexpectedly, like an old echo in the mind.

But as I began speaking openly with others, something surprising happened: I discovered how universal this feeling is. So many of us carry similar stories. What once felt isolating became something shared — a reminder that we are not alone in our wounds.

Rejection can touch every area of life — school, friendships, work, even family. It can whisper that we are not enough, that we must reshape ourselves to earn belonging. The world often suggests love must be achieved, approval must be secured, identity must be negotiated. In trying to fit expectations, we can slowly forget who we truly are.

Yet rejection has never been the final word.

In John 4:1–42, we meet a woman who knew social exclusion well. She drew water at noon, when others stayed home, perhaps to avoid the weight of watching eyes. Her story carried complexity, stigma, and loneliness. And then Jesus met her — not with condemnation, but with conversation. Not with avoidance, but with living water. He saw her fully and stayed. That encounter did not shame her; it restored her.

During Jesus’ time, rejection carried immense cost. Being put out of the synagogue meant losing spiritual and social belonging. John 9:22 shows parents fearful of admitting their son had been healed, worried about being expelled. In John 12:42–43, even leaders who believed in Jesus hesitated to speak, fearing exclusion. Rejection was powerful then, just as it is today.

Yet Jesus consistently stepped toward the rejected.

In Luke 6:22, He spoke gently to those cast aside for following Him, calling them blessed. He offered a belonging that could not be revoked by human opinion. His welcome did not require performance or perfection.

Scripture itself is filled with unlikely people — John the Baptist with his unusual lifestyle, Matthew the tax collector, Elijah, Elisha, Jonah — individuals who might not have fit neatly into society’s expectations. Yet each was known, called, and deeply loved by God.

For those who carry the memory of exclusion, this truth is steadying: rejection may shape parts of our story, but it does not determine our worth. We are not defined by invitations withheld or approval denied.

The ache of rejection often reveals something deeper — a longing for connection that the world, in all its striving and comparison, cannot fully satisfy. That longing is not weakness; it is a sign that we were created for something enduring.

There is a love that does not fluctuate with popularity, performance, or social standing. A love that doeemains.

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Jim McCrory

In Search of Religious Freedom

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Edited by Jim McCrory, Wednesday 18 February 2026 at 01:39

“Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive.”
C. S. Lewis

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In Search of Religious Freedom

When people leave a religious group because of unhealthy leadership or heavy control, they usually feel relief at first. The pressure is gone. The constant expectations are gone. The disappointment feels lighter.

But the need for connection doesn’t go away.

Most people still want community. They still want faith. They still want to belong somewhere. So they look for a new group—one that feels safer, kinder, and more authentic.

At first, it seems better.

Then little things start to feel familiar.

New rules begin to appear. Leaders expect loyalty. Certain questions make people uncomfortable. Financial appeals increase. Teachings become rigid. The structure slowly starts to resemble the very thing they left.

The names are different. The style may be softer. But the pattern feels the same.

It can be discouraging to realize you may have traded one controlling system for another.

Leaving a group is not easy. It often leaves a person feeling empty or unsure of who they are. If your identity was wrapped up in that community, walking away creates a real gap. In that vulnerable place, it’s easy to ignore warning signs because you just want somewhere to belong. Concerns get brushed aside. You tell yourself, “This time it’s different.”

Sometimes it is. Sometimes it isn’t.

There’s another danger too. Some people leave a religious group but never really leave it emotionally. Instead of rebuilding their lives, they stay focused on fighting the old system. Every conversation circles back to what went wrong. Anger replaces faith. Proving they were right to leave becomes the center of their story.

That kind of attachment still holds power over you.

The Bible offers a simple but strong reminder in Psalm 146:3: “Do not put your trust in princes, in human beings, who cannot save.” Human leaders will always be imperfect. No pastor, teacher, or movement can carry the weight that only God can.

Jesus made a similar point when He warned against giving spiritual authority the kind of trust that belongs to God alone. His focus was clear—go to the Father directly.

This doesn’t mean community is bad. We are meant to share faith with others. Healthy fellowship is good. Wise leadership is helpful. But when a group demands your conscience, unquestioned loyalty, or fear-based obedience, something is off.

Real faith doesn’t require you to shut down your thinking.

Real belonging doesn’t require you to lose yourself.

The healthiest path forward may not be avoiding all groups, but entering them with open eyes. Value community, but don’t hand it your identity. Respect leaders, but don’t depend on them to carry your faith.

Keep your trust anchored in God first.

When your relationship with Him is steady, you’re free. Free to stay. Free to leave. Free to participate without being controlled. Free to forgive the past without being chained to it.

That’s where peace lives—not in defending your exit, and not in chasing the perfect church, but in walking with God Himself.

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Jim McCrory

There Will Be An Unfolding of Truth

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Edited by Jim McCrory, Tuesday 17 February 2026 at 16:09

I tell you this: on the day of judgment,

people will be called to account for every careless word they have ever said.”


— Matthew 12:36 (The Voice)

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There Will Be An Unfolding of Truth

Have you ever been wounded by gossip or slander?

When I read Psalm 120, it feels less like ancient poetry and more like a report from my own life. Perhaps you will feel the same. The Psalms catalogue the full terrain of the human heart—its joys and its sorrows—and that is why they have comforted souls for centuries.

I know what it is to be spoken about rather than spoken to. I know the peculiar violence of distorted stories carried from voice to voice. No blood is drawn, yet something real is damaged. A reputation bends. A relationship fractures. A room shifts when you enter it.

The psalmist calls it “lying lips” and a “deceitful tongue.” Those phrases are not exaggerated. They are precise. Words can become weapons without ever rising above a whisper.

What strikes me most is not merely the accusation but the restraint. “I am for peace.” That confession carries weight. It means refusing to answer slander with slander. It means choosing silence when retaliation would be easier. It means absorbing misunderstanding rather than escalating conflict.

Yet the psalm does not pretend that careless speech is harmless. There is a reckoning. Sharp arrows and burning coals are images of consequence. Words sent into the world do not dissolve into nothing. They land somewhere. They lodge in someone. And in time, they return to the one who released them.

This is not about vengeance. It is about justice woven into the fabric of reality. Truth has weight. Lies leave debris. A reckless tongue may feel powerful for a moment, but it cannot outrun what it sets in motion.

Psalm 120 gives permission to name the wound without becoming the aggressor. It reminds us that being for peace does not mean pretending no conflict exists. And it reassures us that we do not have to settle every score. There is One who hears. There is One who keeps account.

People may speak carelessly. They may distort, exaggerate, or wound. But their words are not the final word and that is comforting for those who have been victims.

Scripture quotations marked VOICE are taken from The Voice™. Copyright © 2012 by Thomas Nelson, Inc. Used by permission. All rights reserved

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