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Jim McCrory

Where No Good Meeting Ends in Goodbye

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Edited by Jim McCrory, Saturday 3 October 2026 at 16:31

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

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Where No Good Meeting Ends in Goodbye

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Jim McCrory

Musing on the Red Wheelbarrow

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So Much Depends on Red 

I watched a drama yesterday. They did it without ceremony: two boys, a brush dipped too deeply and an old home made  go-cart.

The red wasn’t careful. It was the red of warning lights and scraped knees, of things you’re not supposed to touch but do anyway.

When they rolled the paint on, it felt less like decoration than a small act of defiance: look, we’ve made this ordinary thing impossible to ignore.

It startled me how much depended on that colour.

How quickly the world narrowed to an object made brighter by human hands.

I thought about how meaning doesn’t always arrive through speeches or explanations—it often slips in sideways, through something humble that’s been altered just enough to make us stop.

And then the poem came back, as it always does, simple and unguarded, like it’s been waiting.

The Red Wheelbarrow
by William Carlos Williams

so much depends

upon

a red wheel

barrow

glazed with rain

water

beside the white

chickens

*****

The boys didn’t know the poem.

They didn’t need to.

The red did the work.

The seeing did the work.

For a moment, everything depended—not on history or explanation—but on a colour held against the world, asking us, gently, to pay attention.

 

“The Red Wheelbarrow” by William Carlos Williams (1923) — public domain.

 

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Jim McCrory

Dear Gen Z and Gen Alpha: A Letter to You

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“For their souls dwell in the house of tomorrow,

which you cannot visit, not even in your dreams.”

— Kahlil Gibran, The Prophet (1923)

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Dear Gen Z and Gen Alpha: A Letter to You

My dears,

You are entering a changing world, and much of what you will grow up considering normal is anything but. I do not say this because I want you to fear the world or become suspicious of everyone in it. There is enormous goodness in people, and I hope your lives will be filled with friendship, laughter, discovery and love. But I have lived long enough to know that appearances can deceive, that accepted ideas are not necessarily true, and that a crowd can be confidently travelling in the wrong direction. Because I love the human family, I want to leave you with a few things that may help you find your way.

Learn first to love truth, even when truth is inconvenient. You will live among powerful forces competing for your attention and allegiance, and sometimes truth will be exchanged for power, money, influence or approval and such traits can even be cultivated in a family. Lies are not always ugly things that announce themselves as lies; some arrive beautifully dressed, repeated by intelligent people and made attractive by those who stand to benefit from them. When an idea is repeated often enough, it begins to feel familiar, and familiarity can easily be mistaken for truth. So, remain curious. Ask questions, examine motives and evidence, and never surrender your conscience merely because everyone around you appears to agree.

Learn to observe people in the same way, but without becoming cynical about them. Someone may tell you that they love you, and perhaps they sincerely believe they do, but words alone cannot tell you what love is. Watch how people behave when there is nothing to be gained, how they treat those who cannot advance them, whether they respect your boundaries, whether they tell the truth when truth costs them something, and whether they desire what is genuinely good for you rather than simply what they want from you. Love reveals itself gradually in conduct, patience, loyalty, sacrifice and kindness.

This becomes especially important when you begin to fall in love, because attraction has a wonderful ability to interfere with clear eyesight. The person who attracts us can appear almost perfect for a while, and feelings that are intense can easily be mistaken for feelings that are deep. Enjoy the beauty of falling in love, but allow time to reveal character. The wider culture will have much to say about sex and relationships, and films, television, advertising and entertainment will quietly present certain ways of living as ordinary and inevitable. Remember that repetition is not evidence of wisdom. Save sexual intimacy for the person you marry, not because sexuality is something shameful, but precisely because it is something precious. Your body has dignity, as does the body of the person you love. Never allow yourself to believe that you must give something intimate away in order to prove that you are mature, desirable or liberated. Learn the difference between being desired and being loved, because although the two can feel remarkably similar at first, time usually reveals which one you were offered.

Time is a good teacher in other areas of life too. I hope you receive an excellent education, read widely, remain curious and never become frightened of an honest question. But do not make the mistake of believing that education automatically produces wisdom. Knowledge can teach us how something works, while wisdom asks what we should do with that knowledge. It is true that a tomato is a fruit, but it is wise not to ad it into a fruit salad. A person may possess qualifications enough to cover a wall and still make a terrible ruin of his life, while someone with little formal education may possess an extraordinary understanding of human nature. Seek out older and wiser people whose lives have produced good fruit. Ask them about their successes, but ask them about their mistakes as well. There is a great deal of wisdom sitting quietly in elderly people whom the hurried world has simply stopped asking.

The same humility will protect you when it comes to money. There is an old saying that I hope will make you smile and, more importantly, that you will remember: if a naked man offers you a shirt, be suspicious. Behind the humour lies a serious principle. Before accepting advice, consider the condition and motives of the person giving it. When somebody offers you an extraordinary financial opportunity, ask what they stand to gain from your decision. When you are promised easy money, ask where that money is really coming from, and when somebody insists that you must act immediately, wonder why you are not being given time to think. Greed and urgency have made fools of many intelligent people. Learn to live within your means, be generous where you can, avoid unnecessary debt and remember that money can be a useful servant but makes a dreadful master.

All these things—truth, love, relationships, wisdom and money—lead me towards what I most want to leave with you, which is the importance of seeking friendship with God. Human beings are capable of astonishing goodness, courage and tenderness, so love them, enjoy them, forgive them and allow yourself to be loved by them. At the same time, do not ask another human being to carry the weight that belongs to God. Even the best people will sometimes disappoint you, just as you will sometimes disappoint those who love you. If your deepest foundation rests entirely upon another person, you are asking a fragile human being to bear something no human being was designed to carry.

Psalm 15 contains a beautiful picture of the person who can have intimacy with God and enjoy friendship with Him. What strikes me is that the description has nothing to do with wealth, intelligence, social position or achievement. It is about character: someone who walks with integrity, practises what is right, speaks truth from the heart, refuses to injure others with his words, keeps his promises even when doing so becomes costly, and will not exploit another person for financial advantage. There is something wonderfully uncomplicated about that picture. The world may measure you by what you possess, what you accomplish or how important you appear, but God looks at what kind of person you are becoming.

The world you inherit will undoubtedly be very different from the one in which I grew up. Technology will change beyond anything I can presently imagine, customs will change, and ideas considered unquestionable today may one day appear strange or even foolish. Your own generation will have its certainties too, and some of them may eventually prove equally mistaken. That is why I hope you will never build your life merely upon what happens to be fashionable around you. Build it instead upon things that endure, and when you are uncertain, ask whether something is true, whether it is loving and honourable, whether you are treating another person as you would wish to be treated, and whether you can do it with a clear conscience before God.

I do not expect you to think exactly as I think, nor would I want you merely to inherit my conclusions without examining them for yourselves. You will have your own questions, make discoveries I never made and undoubtedly make mistakes of your own. Some wisdom can be passed from one generation to another, but some has to be acquired through living. What I hope is that, wherever life takes you, you remain lovers of truth without becoming harsh, cautious without becoming cynical, strong without becoming hard, and humble enough to change your mind when you discover that you were wrong. Be kind to people who can do nothing for you, never mistake another person's weakness for an opportunity to exploit them, and whenever you can make somebody's burden a little lighter, do so.

Life passes more quickly than you can presently imagine. Perhaps one day you too will sit down to write to the children and youth of your world and wonder what you can possibly tell them about a world you will not live long enough to see. By then I hope you will have discovered for yourselves that a good life is not finally measured by what you accumulated, how impressive you appeared or how many people knew your name. Its deeper measure is found in what you loved, what you stood for, how you treated those who crossed your path, whether you remained faithful to truth when falsehood would have been easier, and whether your friendship with God shaped the person you became.

If you do, perhaps when your own grandchildren look at you many years from now, the most valuable inheritance you give them will not be something you possess at all. It will be the kind of person they saw you become.

With all my love,

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Jim McCrory

The Kindness That Gives Us Courage.  

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Edited by Jim McCrory, Saturday 3 October 2026 at 09:19

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The Kindness That Gives Us Courage.

I was standing in a queue for coffee in Rome when a stranger gave me something I am still carrying through life. When I reached the counter, the barista said, “Your coffee? Already paid.” Someone ahead of me had bought my drink without knowing anything about me. I was surprised by how deeply it moved me: for a moment, I mattered to someone who had no obligation to think of me.

Maybe we find it easier to affirm another person’s worth than to accept our own. That small kindness gave me permission to feel important, without having to earn the attention. As I looked around, any unfamiliar face might have belonged to my benefactor, and I felt a little closer to them all.

Later, on the way to the airport, I passed the Appian Way and thought of Paul approaching Rome as a prisoner.

In A.D. 58, Paul had travelled that very road—not as a visitor or pilgrim, but as a prisoner, escorted by armed guards on his way to stand trial in Rome. I imagined him walking along those stones, weary, uncertain, and facing an unknown future.

Yet something extraordinary happened on that journey. Word of Paul’s arrival reached the Christian community in Rome, and they chose not to remain at a distance. Luke, Paul’s companion, records the moment:

“The brothers and sisters there had heard that we were coming, and they travelled as far as the Forum of Appius and the Three Taverns to meet us.”

These were not nearby landmarks. The Forum of Appius lay sixty-four kilometres from Rome—a grimy stopping place the poet Horace once described as crawling with frogs, gnats, and dishonest innkeepers. The Three Taverns, only slightly closer, stood fifty-eight kilometres from the city. And yet the believers walked. Step after step, mile after mile, they came—not to change Paul’s circumstances, but to offer him their presence.

They came because they loved him. They came because he needed them.

When Paul saw them, Scripture tells us he “thanked God and took courage.” The Greek word used for “courage,” tharséō, carries a gentle and intimate meaning: to be strengthened from within, to be

We draw so much strength from Paul’s words that it is easy to forget he needed encouragement too. Those believers gave their time and made the journey. They could not remove the uncertainty ahead of him, but their presence helped him face it. Scripture does not say whether he wept; I imagined he might have, as I did while pondering their welcome.

My morning’s experience was small beside Paul’s ordeal, yet it helped me understand how deeply an act of care can reach us. I left Rome thanking God for people whose actions make his love easier to recognise, and asking myself how much inconvenience I would accept to encourage someone else.

Somewhere along my way, someone will need a visit, an unhurried conversation, or a little unexpected generosity. I hope I act on the thought while the opportunity is there. I know now how much a cup of coffee can mean.

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A Place of Wild Strawberries

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Edited by Jim McCrory, Thursday 1 October 2026 at 19:54

 

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Loch Lomond from Cameron House

A Place of Wild Strawberries

 

It was our anniversary today, so we drove over to Loch Lomond for lunch. Autumn had begun its quiet transformation of the landscape. The hills were changing colour, the light had softened, and there was that particular beauty which comes when summer is loosening its hold and the earth seems to invite us to become still.

We went in search of our own place of “wild strawberries.”

The expression comes from the Swedish smultronställe — literally, a “wild strawberry place.” It has come to mean something more than a physical location: a treasured place, often known intimately to us, where we can withdraw from the noise of life, remember what matters, and simply be.

I suspect most of us have such a place.

It may be beside a loch, beneath an old tree, on a hillside, in a garden, or in a familiar chair beside a window. It need not be spectacular. What matters is that something happens to us there. The clamour subsides. The hurried conversations inside our heads begin to quieten. We become present again — to ourselves, perhaps to someone we love, and ultimately to God.

The Bible is full of such places.

Nathanael had his fig tree. When Nathanael wondered how Jesus knew him, Jesus answered, “I saw you while you were still under the fig tree before Philip called you.” We are not told exactly what Nathanael was doing there, but Jesus had seen him in that private, hidden place long before Nathanael realised he was seen.

Jonah, exhausted and angry, sat outside Nineveh and took shelter beneath the shade of a plant. His solitude was not particularly peaceful; he was wrestling with God. Yet even there, in the shade, God met him and exposed something deeper in his heart.

And Jesus himself repeatedly sought solitary places.

There was the wilderness. There were mountainsides in the early morning. And, as the shadow of the cross drew near, there was Gethsemane — a garden among olive trees where Jesus withdrew to pray.

Perhaps these places tell us something profound about the human spirit.

We were not made for uninterrupted noise.

There is something within us that needs withdrawal — not withdrawal from love or responsibility, but withdrawal from the constant demands upon our attention. We need places where nobody is asking us to perform, explain ourselves, produce something or hurry to the next thing.

We need somewhere simply to be.

And perhaps this is why a “wild strawberry place” can become sacred. Not because God inhabits one patch of earth more than another, but because sometimes we become more capable of noticing that He is already there in the beauty of creation.

There is another tenderness in this idea too. Sometimes solitude is shared.

On our anniversary, beside Loch Lomond and surrounded by the colours of autumn, I was not alone. I was with the person with whom I have shared so much of life. There are moments when two people can be quiet together without needing to fill the silence. That to is a kind of  gratitude expressed simply by being present to one another before God.

Our wild strawberry places will all be different.

Some we visit alone. Some we share with the person we love. Some become places where we wrestle with God, as Jonah did. Others become places where, like Nathanael beneath his fig tree, we discover the astonishing possibility that before we ever thought to look for God, He had already seen us.

And that is the deeper invitation.

Find your place.

Sit beneath your fig tree. Walk beside your loch. Find the garden, hillside, woodland path or quiet corner where your soul becomes still.

Stay there for a while.

You may discover that solitude is not really about being alone at all.

It is about becoming quiet enough to recognise the One who was already there.

 

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Jim McCrory

Where the Little People Sleep

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Edited by Jim McCrory, Monday 28 September 2026 at 20:04

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Where the Little People Sleep

I walked through the Glasgow Necropolis as I often have. It was one of those bright Scottish mornings that softens even the hardest thoughts. The Necropolis, that city of the dead perched above Mother Glasgow; the city of the living, where space not only for memory but for quiet conversation with time itself exists. 

As I made my way among the gravestones, I found myself counting years, not just my own sixty plus but those etched into stone: the tiny, abbreviated lifespans of children lost long ago in a Dickensian age to epidemics like cholera, diphtheria, typhus. Names barely had time to settle and establish into the world before they were carved in stones suggesting they were here.

It’s a strange thing to be old in a place filled with the young who died. I felt not so much survivor’s guilt as survivor’s wonder. I’ve had decades of travel, of reading, of walking beaches at sundown, of writing, of grieving and healing, of faith evaluated and restored. What would any one of these children have become with even half of my years?

My cancer, in that moment, seemed less like an ending and more like a milestone. I don’t know how many more years are allotted to me, but I know now how many I’ve already been given, and I know what a privilege it is to reach an age where you look both forward and back.

The graves made me think of God’s purpose—not as a tidy doctrine, but as a question folded into every name worn smooth by wind, moss, and rain. What becomes of children who never had a chance to choose faith, to assess goodness, to wrestle with meaning? Where are they in the great scheme of things?

Jesus once said, “Let the little children come to me... for the kingdom of heaven belongs to such as these.” I must believe that children taken early are held in a mercy deeper than we can grasp. They are not forgotten; they are not lost to God . If anything, it is we who are still lost, walking among headstones trying to make sense of the living and the dead.

There’s a sobering democracy in cemeteries. All names are equal here, whether child or elder, rich, or poor, known, or unknown. We all close our eyes and rest with our forebears. And yet, those of us still walking have something the dead do not: time. Time to reflect, to forgive, to change. Time to be grateful. My cancer has made me aware of time—not just its scarcity, but its richness.

So, I keep walking, not just through the Necropolis, but through each day, carrying with me the invisible company of children who never saw their coming-of-age birthdays or perceived  the invisible grace of a God.

Image generated with the assistance of Microsoft Copilot

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Jim McCrory

On Eternity

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Edited by Jim McCrory, Monday 28 September 2026 at 20:00

 

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The CV for Eternity

I have often felt that I was born in the wrong place. I do not mean the small industrial town where my life began. I mean that I have felt out of step with the spirit of the age.

When I look at the direction Britain and Europe are taking, I worry about my grandchildren and the young people growing up around them. What will they inherit? What will they accept as normal?

Dishonesty, selfishness and disregard for others trouble me wherever I find them—in politics, business, families and religion. I also recognise these failings in myself. I cannot examine the world honestly without examining my own heart.

Yet I long for a world where kindness is dependable, promises mean something and people can trust one another.

Psalm 15 gives that longing a shape. It asks who may dwell in God’s presence, then describes a person who lives uprightly, speaks truth from the heart, refuses to slander, keeps promises even at personal cost and does not exploit others.

These are the qualities that make peace possible. When I think about the paradise Jesus promised, I think about the people who will live there. Who will be found worthy of that life? Surely their hearts and conduct must align with the qualities described in Psalm 15. Carry dishonesty, greed and cruelty into a new world, and the old suffering would follow.

I have come to believe that life on this imperfect planet involves an examination of the heart. Our choices reveal what we love, what we value and whose guidance we follow.

Second Chronicles 16:9 says:

“For the eyes of the LORD roam to and fro over all the earth, to show Himself strong on behalf of those whose hearts are fully devoted to Him.”

God’s watchfulness gives me hope. He searches for devoted hearts and strengthens those who turn towards him. The One who examines us also understands our frailty and sees sincere efforts that others overlook.

This examination unfolds through ordinary life. We admit a mistake when concealment would be easier. We protect someone’s reputation when gossip would win approval. We keep our word when breaking it would benefit us. We help a neighbour when doing so interrupts our comfort.

Time reveals our character and gives it room to grow.

If I claimed to be stronger than another man, an arm-wrestling match could settle the matter in minutes. If I claimed to be more honest, it would take far longer to judge. Integrity becomes visible through changing circumstances, pressures and opportunities.

God already knows our hearts. Through our choices, we come to understand ourselves and can allow him to shape us.

This does not explain every sorrow. Some suffering leaves wounds nobody else can see. God understands those burdens, and his judgment takes account of what ours cannot.

Still, these years matter. Here, on an imperfect earth, we can learn to practise the goodness that belongs in a better one.

I cannot control everything my grandchildren will encounter. I can help them recognise goodness by making it something they have experienced. I can listen patiently, speak truthfully, keep my promises and treat others with dignity.

I am still learning, still failing and still beginning again. I depend upon God’s mercy and the strength he gives.

When his eyes search the earth, I want him to find in me a heart willing to be taught. And when I pray for the paradise Jesus promised, I am also asking him to help me become the kind of neighbour who belongs there.

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Where are you?

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Edited by Jim McCrory, Sunday 27 September 2026 at 12:00

“Where are you?”
— Genesis 3:9

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Where are you

A friend told me about two couples who had arranged to meet in Scotland. When the time came, one couple stood waiting, with no sign of the other. Eventually, one of the women phoned her friend and asked, “Where are you?” The reply came back, “We’re here, waiting in Dunoon.” There was a moment of confusion. “Dunoon? No, I said Troon!” A simple misunderstanding had left them a two-hour journey apart, with a ferry crossing along the way.

That story brings to mind another “Where are you?”—one spoken in very different circumstances. In Genesis 3:9, God calls to Adam after he has disobeyed and hidden himself. The Hebrew is ʾayyekkā?—“Where are you?” Clearly, God is not asking Adam for his GPS coordinates. This is a question about relationship, a summons to come out of hiding and face what has happened between them.

After fifty years with Scripture, one of its qualities I have come to appreciate is how often God asks questions whose answers he already knows. His questions invite us to pause, to reflect and to recognise something we might otherwise avoid. In asking Adam where he is, God gives him the opportunity to speak honestly about his fear, his disobedience and his hiding.

Revelation, then, is not only God giving humanity answers. Sometimes God reveals a human being to himself by asking precisely the question that will lead him to look into the mirror of his own soul. As we read those ancient words, we may begin to hear them addressed to us: “Where are you?” We know where we are standing, but the question asks us to consider where we stand with God.

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Capturing the Mist

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Edited by Jim McCrory, Friday 25 September 2026 at 08:17

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Capturing the Mist

 

I was reading Ecclesiastes today. “Vanity of vanities,” writes the wise man in verse 1:2.

Quite often, my wife and I drive over to Loch Lomond for breakfast at a hotel overlooking the loch.

On those early mornings, the mist sometimes seems so close that you could reach out and gather it into your hands. Yet you cannot hold it. Like a rainbow, it remains beyond your grasp.

That gives me a little insight into the Hebrew word hevel: breath, mist, or vapour. Something fleeting; something elusive.

Depending on its context, hevel can suggest transience, futility, or the impossibility of holding on to something. 

The writer of Ecclesiastes looks honestly at human life. We work, achieve, gather possessions, and seek wisdom. Yet we cannot stop time, guarantee what happens next, or keep what we have forever. There is a deep frustration in this: we long for something lasting in a world that keeps changing.

For capturing that picture, the Evangelical Heritage Version gets my award. It renders Ecclesiastes 1:2:

“Nothing but vapor,” Ecclesiastes said. “Totally vapor. Everything is just vapor that vanishes.”

Reading those words, I find myself back beside Loch Lomond, watching the morning mist.

Ecclesiastes 1:1-3 EHV - The Heading - The words of - Bible Gateway

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Nostalgia: Pancakes, Paraffin, and Stars

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Nostalgia: Pancakes, Paraffin, and Stars

If I stretch my memory back to the earliest moments, a film rolls in my head. It’s in colour. It must have been late summer, 1962, Telstar by the Tornados played regularly on the radio. I had spent the whole summer to autumn season on the Isle of Bute on Scotland’s west coast. We had a simple wooden hut with no water or electricity.

Each day I walked to the communal well with an older person with containers to collect water. Cows watched with wary eyes; the calves edging forward, curious, and timid.

At dusk, we lit paraffin lamps. My father read to us — Heidi, Tales from 1001 Nights, Chinese Folk Tales — his voice a thread that carried us into other worlds. We ate freshly baked pancakes with homemade jam and washed down with sweet stout in small glasses.

The lamp hissed softly, its light flickering sleep into our eyes. When it finally dimmed, so did we.

Lying in bed, I watched stars pour through the window; and I wondered if the Chinese farmer boys or the Bedouin shepherd boys or the milkmaids in the Swiss mountains were seeing and feeling the same feeling that I felt of a wise creator who placed all these stars in the sky.

 

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What Is Life?

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Edited by Jim McCrory, Sunday 27 September 2026 at 12:03

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What Is Life?

Two thoughts have been dancing in and out of my mind, rather like those shifting lights in the northern sky. At first they seemed separate, but gradually they began to illuminate one another. The first came from something the chemist James Tour said while discussing one of the most elementary yet mysterious boundaries in nature. Consider a single cell that has just died. Its molecular machinery and structures do not simply vanish at the moment of death, yet something fundamental has changed. Tour asks the wonderfully simple question, ‘When a single cell just dies, what is it we just lost?’ (Tour, 2024). It is a question that has stayed with me: what was living is no longer alive.

Science has revealed much about the death of a cell and the processes of decay that follow. Yet these discoveries leave room for a broader question about the nature and meaning of life: what is life?

That question takes my mind back thousands of years to the language of Genesis. We are told that God forms Adam from the dust of the ground, the adamah, and then breathes into him the breath of life. The human being then becomes what the Hebrew text calls a nefesh chayyah, a living being (Genesis 2:7). There is something profoundly simple about the picture. The material from which Adam is formed belongs to the earth, but when God gives the breath of life, that formed matter becomes a living human being.

There is also something beautiful about the biblical language of breath. Genesis 2 uses the Hebrew word neshamah for the breath of life, while another important Hebrew word, ruach, can mean wind, breath or spirit. They are not the same word and should not simply be treated as interchangeable, but together they belong to a biblical vocabulary in which breath and life are intimately connected. Anyone who has stood beside someone taking their final breaths understands why this imagery has such enduring power. Breath accompanies us through life, and its departure is a powerful sign of death.

I do not think that what takes place with a cell in a laboratory is directly equivalent to the first man receiving the breath of life. To equate them would confuse two different kinds of explanation. Science can investigate the mechanisms by which living things function and the processes by which they die—the how. Genesis addresses a theological question about the ultimate source and meaning of life—the why. The two questions are different, but placing them beside one another can be illuminating.

There is something deeply arresting about the comparison. A scientist can observe the processes through which a cell dies and identify the signs that life has ended. Genesis invites us to consider the opposite: the entryway to life.

Neither perspective diminishes my wonder. Together, they deepen it.

Standing imaginatively between the laboratory and that ancient Hebrew text, I find myself returning to the same deceptively simple question: what is life? Science continues to give us increasingly remarkable descriptions of how living systems work, and we should treasure those discoveries. Genesis asks us to look beyond mechanism to source and meaning, and answers in the language of breath, earth and gift. Humanity is formed from the dust of the ground, God breathes the breath of life, and the creature becomes a living being.

References

Tour, J. (2024) ‘The shocking truth about life’s origins’, interview with E. Huffman, Maybe God Podcast, 26 December. Available at: Maybe God website (Accessed: 21 September 2026).

Berean Bible Translation Committee (2023) Berean Standard Bible. Available at: Berean Bible (Accessed: 21 September 2026).

 

 

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The Bible and Creative Writing

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Edited by Jim McCrory, Thursday 24 September 2026 at 09:37

“What role does literary art play in the shaping of biblical narrative? A crucial one.”

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The Bible and Creative Writing

 

This week, I began a course in Biblical Hebrew. It is a mighty challenge at any time, but especially while undergoing chemotherapy. Still, there is something life-giving about learning a language that has carried sacred words across thousands of years.

In a webinar next week, I will be asked: Why study Hebrew?

One answer is faith. This is the language of much of the Old Testament—the Word of God—and many believe it reflects humanity’s earliest language. Yet there is another reason. I love language. As a former  student of English literature and creative writing, I am fascinated by the way words create images, shape meaning, and awaken emotion.

The Bible leads me to a striking thought: God is the great Creative Writer.

Consider 1 Samuel 3:3–4:

Before the lamp of God had gone out, Samuel was lying down in the temple of the LORD, where the ark of God was located.

Then the LORD called to Samuel, and he answered, “Here I am.”

Two things are happening. The lamp is physically growing dim, but its fading light also reflects the spiritual condition of the nation. Israel’s vision has darkened. Its leaders have lost their way. Yet, before the lamp goes out, God calls a child.

The writing is quiet and restrained. A lamp flickers. A boy lies in the darkness. Then a voice speaks his name. With very few words, the scene becomes filled with expectancy. It offers creative-writing students a powerful lesson: meaning does not always need to be explained. Sometimes an image can carry the weight of an entire age.

We find the same richness in Psalm 8:3–5:

When I behold Your heavens, the work of Your fingers,
the moon and the stars, which You have set in place—

what is man that You are mindful of him,
or the son of man that You care for him?

You made him a little lower than the angels;
You crowned him with glory and honor.

The universe is vast and expanding, yet the psalmist describes the heavens as the work of God’s “fingers,” as though the moon and stars were delicately placed. The scale is immense, but the image is intimate.

The psalmist knew the darkness of an ancient night sky. I have tasted something of that wonder near the Galloway Forest, a Dark Sky Park. On a frosty winter evening, far from the glare of towns and cities, the stars appear with breathtaking clarity. Under such a sky, it is easy to feel small.

Yet Psalm 8 does not leave humanity lost in the darkness. Human beings are small, but we are not forgotten. Our dignity comes not from our size, strength, or importance, but from God’s loving attention. The One who placed the stars also remembers us.

For creative-writing students, the Bible is more than a source of beliefs or ancient history. It is a treasury of image, rhythm, character, symbolism, tension, and beautifully measured language. It shows how a lamp can represent a nation, how darkness can prepare us for a voice, and how the stars can reveal both our smallness and our worth.

That is why I want to study Hebrew: to move closer to these words in the language in which they were first written. Every new letter is a challenge, especially now, but it is also an invitation—to listen more carefully and to discover how sacred words bring light into the darkness.

Tell me in the comments what verses appeal to you.

 

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The Fixed Point of Eternity

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Edited by Jim McCrory, Thursday 24 September 2026 at 09:37

 

“What exists has already been, and what will be has already been,

for God will call to account what has passed.” — Ecclesiastes 3:15

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The Fixed Point of Eternity

 

My wife and I read these words one recent evening and found ourselves perplexed by their meaning. Yet, after giving the verse further thought and doing a little research, its meaning began to unfold.

The writer of Ecclesiastes lifts our eyes from the immediacy of daily life and directs them toward a far greater horizon. His words are both mysterious and comforting, reminding us that time may not be as straightforward as we perceive it. We experience life as a succession of moments, moving steadily from the past through the present and into the future. Yet Ecclesiastes presents time as something that moves in recurring patterns, all of it held within the eternal gaze of God. What now exists has existed before, and what is yet to come has, in some mysterious sense, already been.

To human reason, this is bewildering. We long for clear beginnings, definite endings and explanations that fit neatly within the limits of our understanding. God, however, is not confined to the stream of time as we are. He sees its beginning and its end, its visible events and its hidden purposes, all at once.

This truth can unsettle us, because if God’s purposes stretch across eternity, then much of life’s apparent disorder remains beyond our comprehension. We see injustice, sorrow and futility, and we wonder why God permits such things to happen. We search for lasting meaning amid all that is fleeting, yet His workings are not always open to human explanation. They perplex us because, as Isaiah reminds us, His thoughts are higher than our thoughts and His ways higher than our ways.

Ecclesiastes, however, does not abandon us in bewilderment. The verse turns upon a striking assurance: “God will call to account what has passed.” Here, the fog begins to clear. Although history may move in recurring patterns and nothing may be truly new under the sun, God remains its fixed and unchanging centre. He is neither absent from the pattern nor indifferent to it. He is the Judge who sees, remembers and will one day call every deed to account.

Yesterday, I watched a video in which several young people were asked who Hitler was. One thought he had been an actor, another described him simply as a man with a moustache, and another believed that he had never existed. It was a sobering reminder of how easily human beings can forget even the darkest chapters of history. Memory fades, generations pass, and events that once shook the world can become little more than distant names—or disappear from common knowledge altogether.

God, however, forgets nothing. Every kindness offered in secret and unnoticed by others remains before Him. Every quiet sacrifice, every burden patiently borne and every prayer whispered in the darkness is held within His perfect remembrance. In the same way, cruelty, neglect, betrayal and indifference are not buried by the passing of time. Human beings may forget, excuse or conceal what has happened, but God does not.

We may attempt to hide behind the rocks of distraction, self-justification or silence, but there is no refuge thick enough to conceal us from His sight. The psalmist asks, “Where can I go from your Spirit? Where can I flee from your presence?” (Psalm 139:7). The answer is nowhere. We cannot hide beneath a rock, because even the darkness is as light to Him.

For those who have lived unjustly, this realization is profoundly sobering. Wrongdoers may appear to escape earthly justice; crimes may remain unpunished, lies may never be exposed, and oppressors may die in comfort. Yet before the gaze of the Eternal One, every account remains open until He closes it. Time does not absolve guilt, and forgetfulness does not erase truth.

For those who seek to walk humbly and faithfully, however, the same truth becomes a source of deep strength. God does not forget the love poured out without recognition, the burdens carried without complaint or the good accomplished when no one was watching. What the world overlooks, He sees. What history loses, He preserves. What others fail to value, He remembers.

Ecclesiastes 3:15 therefore leaves us in a place of reverence. God’s workings may remain perplexing, but His justice is certain. Time moves onward and its patterns return, yet it can never erase what lies within the remembrance of God. In the end, what matters is not whether we understood all His purposes, but whether we lived faithfully before Him, trusting that the Judge of all the earth will do what is right.

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This Age of Exposure

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Edited by Jim McCrory, Friday 18 September 2026 at 10:14

A person known for discretion can become a place of refuge

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This Age of Exposure

It is easy to imagine that people who enjoy exposing others must simply be cruel. Sometimes that may be true. Some people use humiliation to gain attention, power, or a sense of superiority.

But often the people caught up in a culture of exposure are ordinary people. They have been drawn into a world where attention can feel like righteousness, and public outrage can feel like moral courage. They may be sincere, passionate, and convinced that they are standing up for what is right.

Yet something vital can disappear along the way: mercy.

Without mercy, justice can become a spectacle.

And there is a cost to living this way. People soon learn not to trust someone who turns the failures of others into public information. A person may gather thousands of followers and still have very few people who feel safe enough to come close.

One may gain followers and yet lose fellowship.

The Bible speaks powerfully into this tension.

“Love covers a multitude of sins,” writes Peter in 1 Peter 4:8.

Proverbs 17:9 carries a similar wisdom: “Whoever covers an offense seeks love, but he who repeats a matter separates close friends.”

This in my own case has caused me to be careful whom I share private thoughts with.

This does not mean pretending that wrongdoing never happened. The Bible is never careless about sin. But it makes an important distinction between confronting wrong in order to put things right and exposing someone simply to shame them.

Jesus gives a clear example in Matthew 18. If someone sins against you, the first step is not public exposure but private conversation. The aim is to win the person back. Restoration comes before publicity. Redemption, not humiliation, is the goal.

This pattern of covering runs deep through Scripture. Even in Eden, after Adam and Eve have sinned and become ashamed of their nakedness, God clothes them. He does not ignore what they have done. There are consequences. Yet even in judgment, their shame is covered.

This is not permission to hide evil. There are times when wrongdoing must be brought into the light, especially when others are in danger. Covering should never become a shelter for abuse or injustice.

But where love rules, exposure is never enjoyed for its own sake.

There is another cost to a culture of exposure: loneliness.

Relationships grow where people feel safe. If we fear that our failures, foolish words, or weakest moments may one day be broadcast to others, we learn to hide ourselves. We may remain friendly, but we stop being known.

Real friendship requires something more. It requires the confidence that our weaknesses will not be turned into weapons.

A person known for discretion can become a place of refuge. A person known for exposing others can become a place of danger.

That is why restraint has become such a beautiful quality in an age obsessed with revelation. The person who refuses to spread every rumour, repeat every failure, or join every public shaming may never attract much attention.

But they attract something better: trust.

They become the sort of person others can speak to without fear. They become the friend to whom someone can admit, “I got this badly wrong,” knowing that confession will be met with truth and mercy rather than revelation.

The struggle between exposure and covering is not only something happening in society. It reaches into the small choices of everyday life.

Someone tells us a rumour. Do we pass it on?

Someone fails badly. Do we make sure others know, or do we hope and pray for their restoration?

A crowd gathers around another person's shame. Do we add our voice, or do we refuse to join in?

The Islamic idea of satr—covering the faults of others—and the biblical principle of covering meet at an important human truth: another person's dignity should matter to us.

We should guard it as we hope someone would guard ours.

This does not ask us to call evil good, remain silent when someone is in danger, or protect those who continue to harm others. Mercy and truth belong together. But not everything that is true needs to be broadcast, and not every wrong needs an audience.

In an age that can turn shame into entertainment, restraint is a quiet form of courage.

So the deepest question may not be why some people expose others.

It may be what our own habits are making of us.

Every time we handle another person's weakness, we are becoming a certain kind of person. We can become people who collect failures and spread them, or people who know when truth requires speaking and when love requires silence.

A society built on exposure teaches people to hide.

A community shaped by wise covering gives them room to be known, corrected, forgiven, and restored.

And in the end, that choice shapes more than our culture.

It shapes our souls.

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Swans

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Edited by Jim McCrory, Tuesday 22 September 2026 at 10:57

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Swans

On a bright morning, I find such satisfaction in visiting the swans and watching them glide gracefully across the water. I take care to feed them well—never bread or processed food, but fresh green peas, kale, lettuce leaves, or specially prepared swan food from the pet shop. It is a simple act of kindness, yet it brings peace to the heart and reminds me that every living creature is precious in God’s sight. “The righteous care for the needs of their animals.” — Proverbs 12:10

 

The Wild Swans at Coole by W.B. Yeats

But now they drift on the still water

Mysterious, beautiful;

Among what rushes will they build,

By what lake's edge or pool

Delight men's eyes, when I awake some day

To find they have flown away?

 

 

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Feeding on the Macabre

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Edited by Jim McCrory, Friday 18 September 2026 at 06:50

 

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Feeding on the Macabre

 Human nature harbours an intriguing contradiction: an affinity for the macabre juxtaposed against a yearning for beauty and goodness. Throughout history, from the tricoteuses of the French Revolution to modern audiences of horror films, people have been drawn to the grotesque and the terrifying. This essay explores why humans are attracted to macabre themes and advocates for a pivot towards more wholesome forms of creative expression.

The Lure of the Macabre

The attraction to horror and the macabre can be traced back to a complex web of psychological, societal, and biological factors. One theory suggests that engaging with horror allows individuals to confront their fears in a controlled environment, providing a sense of catharsis. This controlled confrontation with fear enables people to process anxieties and stresses indirectly, through the lens of fiction.

Historically, public executions and other forms of spectacles surrounding death played a role in communal identities and societal norms. For example, during the French Revolution, the "tricoteuses," or knitting women, would gather around the guillotine, knitting while witnessing public executions. This phenomenon highlighted how societal upheavals could normalize extreme violence, integrating it into the social fabric as a form of entertainment and political engagement.

Psychological Impact of Horror

However, the consumption of horror is not without its repercussions. Research has highlighted several negative effects:

  1. Sleep Disturbances: Films that provoke fear can disrupt sleep, essential for physical and mental health (Rutledge, Media Psychology Research Centre).
  2. Long-Term Anxiety and Fear: Persistent exposure to frightening media can lead to long-lasting behavioural disturbances, such as anxiety that persists into adulthood (University of Michigan).
  3. Desensitization to Violence: Repeated exposure to violent media can diminish emotional responsiveness to real-world violence, reducing empathy for victims (Wikipedia).
  4. Increased Perception of a Dangerous World: The "mean world syndrome" describes how prolonged exposure to violent media can skew perception of the world as inherently dangerous, fostering undue fear and pessimism (Wikipedia).
  5. Vicarious Trauma: Viewing traumatic events in media can cause symptoms akin to PTSD, such as hypervigilance (Wikipedia).

A Call for Wholesome Writing

Given these impacts, there is a compelling case for writers and creators to pivot towards more wholesome themes. Literature, film, and media not only reflect but also shape societal norms and values. By focusing on uplifting, positive themes, creators can foster a more hopeful, compassionate, and resilient society.

Writers are urged to explore themes that emphasize the beauty of the human spirit, the complexity of relationships, and the resilience required to overcome adversity. Such themes encourage reflection on the positive aspects of life and human nature, promoting a healthier, more constructive engagement with media.

The fascination with the macabre, while deeply rooted in human psychology and history, presents several challenges to individual well-being and societal health. As creators of culture, writers have the opportunity, perhaps even the responsibility, to guide public engagement towards themes that uplift rather than unsettle. In doing so, they can help cultivate a more empathetic and optimistic society.

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Some Thoughts on Religious Shunning

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

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Some Thoughts on Religious Shunning

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

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

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

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

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

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

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

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

They cast him out.

Jesus found him.

There is something profoundly comforting in that contrast.

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

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

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

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

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

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

John 9 answers with a picture rather than an argument.

A man stands outside, rejected by religious authority.

And Jesus goes looking for him.

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

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

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

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

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Charlie Bucket, Golden Ticket and Denouement

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Charlie Bucket, Golden Ticket and  Denouement 

Have you ever stopped and wondered why we are so fond of happy endings?

Dorothy gets home from Oz. Charlie Bucket gets the Golden Ticket. The Magnificent Seven ride into town and put things right. Even when a story takes us through darkness, loss and terrible injustice, something in us longs for the scales to be balanced before the curtain falls.

We want a denouement.

And when a story denies us one—when evil simply triumphs, goodness counts for nothing and suffering is revealed to have been meaningless—we can feel strangely robbed.

Why?

Some years ago, I came across these words from the English jurist William Blackstone:

“[God] has so inseparably interwoven the laws of eternal justice with the happiness of each individual, that the latter cannot be attained but by observing the former; and, if the former be punctually obeyed, it cannot but induce the latter.”

It demands a little of the old grey matter, but Blackstone was making a profound claim: happiness and justice are not accidental companions. They belong together because they are woven into the moral fabric of reality.

Martin Luther King Jr. expressed a related conviction in that famous line: “The arc of the moral universe is long, but it bends toward justice.”

There is something deeply human about believing this.

Watch what happens when somebody casually jumps a queue. It can be in Japan, Australia, the Philippines or Britain. Immediately there is that little internal protest: That’s not fair.

Notice what we are saying. Not merely, I don't like that. We mean something stronger.

It ought not to be so.

That tiny word ought opens an enormous door.

Human beings seem to possess a gravitational pull towards justice. We want courage to matter, cruelty to be answered, sacrifice to mean something, innocence to be vindicated and love, somehow, to have the final word.

That is why denouement matters.

A satisfying ending does more than finish a story. It resolves its moral tension. Something that was broken is restored; something hidden is revealed; something unjust is answered. The world of the story comes back into alignment.

And we recognise that alignment almost instinctively.

Of course, real life does not always give us happy endings. Good people suffer. The guilty sometimes prosper. Some wounds remain open when people die. Christianity does not ask us to pretend otherwise. In fact, it looks directly at that terrible incompleteness and makes an astonishing claim: the story isn't over yet.

That changes the question.

If mankind is nothing more than matter in motion—creatures pirouetting to our DNA in a dark and ultimately aimless universe—our persistent hunger for final justice is curious. Nature could explain why we dislike pain or why cooperation helps communities survive. But our longing goes further. We want justice even for the dead. We want wrongs corrected that no living person can correct. We want the final chapter to make moral sense of all the chapters that came before it.

We want denouement on an existential scale.

Maybe that is why happy endings have such power over us. They touch something older and deeper than entertainment. They whisper that chaos is not ultimate, that goodness is not foolish, that suffering does not possess the final word.

The Christian story makes precisely that claim.

The God who formed the moon and stars, who gave the earth its gravitational pull, also made creatures who experience another kind of gravity: a pull towards goodness, justice, reconciliation and home.

Dorothy wants Kansas. Charlie enters the chocolate factory. The stranger rides into town and confronts the wrong that everyone else has learned to tolerate.

Different stories. The same ancient ache.

We want things put right.

And it may be that the human psyche embraces denouement because, somewhere beneath all our sophistication, we suspect that reality itself has one.

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Bad News With a Twist

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 Bad News With a Twist

Last Autumn I went through some medical examinations. It came the day to see the consultant for the results.

My wife and I read a scripture that morning as we do every morning. It was Psalm 91: 1,2:

“He who dwells in the shelter of the Most High

Will abide in the shadow of the Almighty.’

I will say to the Lord, “You are my refuge and my fortress,

My God, in whom I trust.”

I said to my wife, “we are going to get bad news today.” She agreed with a pensive look on her face. God had often given us messages through the scriptures that were specific. God continues to speak as he has always spoken, but at times, the right verse miraculously lands in our lap when needed.

And sure enough, cells in the prostate that served me faithfully, turned hostile and have created a rebellion in the pancreas and liver and who knows where else.

The consultant, a kind Asian man, who seemed worried that I never received the full impact of the diagnoses said, “You are very bravado about this?”

“There’s a young man inside me. He has followed me around all his life. His age, I do not know, but he is always there. He comforts me and his presence convinces me God has eternity in view for me,” I replied.

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Why Write Personal Essays

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There is a beautiful piece of cinematography in Nikita Mikhalkov’s movie Urga, where one is presented with a vast panoramic field of emerald grass. There’s movement in the distance. The image gets closer and closer and slowly coming into focus. It’s accompanied by the sound of rumbling hooves and snorting. Wafts of agitated dust float in a state of suspended animation which hastens the suspense. The camera eventually centres on the focal point, Gombo,  a vigorous Mongolian equestrian shepherd mounted on his stocky steed fill the screen.

https://www.youtube.com/watch?v=8j3jY_meJAM&t=3s

The scene acts as an apt metaphor for the personal essay. One begins with something out of focus. A word like ‘nostalgia.’ A sentence like ‘It happened like this.’ A quote like Soderberg’s ‘People want to be loved, failing that admired…our soul seeks connection at any price.’ An image like Avril Paten’s painting, Windows in the West or the German word Fernveh.

Then, my journey begins. I have no maps. I have no coordinates. Just the loose excursions of my mind. My reader joins me on this pilgrimage or saunter; a description that’s dependant on the subject. It’s often highway to seemingly nowhere, but the scenery is interesting, occasionally captivating.  It’s worth the effort.

It’s an image of what’s going on in my head, albeit a glass darkly. But the process of pen to paper sparks a chemistry that is leading to a place. The place appears and disappears in a literary eclipse. We appear lost, but in the large vat of editing, the destination emerges.

Like a camel on the road to Kathmandu, the personal essay can take the load I have to pack on. My memoirs, musings, my angst, the wanderings of my mind, my peculiarities and fears, my worldview, and philosophies. The introduction to the personal essay was like bursting out of prison and finding a voice for all I have to say.

Yes, I could have specialised in poetry, fiction or drama, but  nonfiction was the place I found my voice.

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Why Is Matter so Well-behaved?

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Edited by Jim McCrory, Tuesday 15 September 2026 at 07:04

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Why Is Matter so Well-behaved?

I stepped out my front door and was immediately transported into a hydrogen balloon. Elizabeth—or Lithy, as we called her—was navigating. Beryl had brought our packed lunches, but we found them too salty. The salt gave me acid reflux, so we had to stop for a bottle of Milk if Magnesia. Since we were on level ground We went for lunch. I had a jacket potato; the rich potassium content soothed my tummy.

No, it’s not a work of fiction.

I had just returned from a memory class in Glasgow and decided to evaluate the “memory palace” technique. I chose something ambitious: the Periodic Table of Elements. I gave myself two evenings—an hour each—and began turning unfamiliar names and atomic numbers into mental pictures. Hydrogen, Lithium, Beryllium and Sodium. Hence the strange story at the start.

But something unexpected happened later, during a quiet evening walk. I noticed the structure—not just the rows and columns, but the astonishing logic behind them. Elements grouped by their properties. Reactions that follow predictable patterns. A steady increase in atomic number that moves with a kind of rhythm. It wasn’t just a list—it was a system. Ordered. Balanced. Purposeful.

Why on earth…?

It made me pause.

I began to think theologically. What I experienced was more than fascination—it was the birth of a question: Why is matter so well-behaved? Why do the fundamental components of the universe follow rules? Why is there order at all?

Materialists often say, “That’s just the way nature turned out.” Evolution and chemistry followed the path of least resistance, and this is the result. But that answer, while descriptive, falls short of being explanatory. It tells me how things are, but not why they are so. What gives rise to the coherence, the consistency, the elegant logic embedded in matter itself?

The more I thought, the less I could shrug it off. The periodic table began to feel less like a human construct and more like a discovery of something already written—a grammar of creation. The philosopher Blaise Pascal once wrote, “The eternal silence of these infinite spaces terrifies me.” But in those spaces, he also discerned echoes of something divine: “There is enough light for those who desire only to see, and enough darkness for those of a contrary disposition.”

What I experienced was more than curiosity—it was the birth of a longing, a kind of metaphysical homesickness. That longing has always been there, hasn’t it? The sense that behind the veil of the visible world, there is a hidden syntax—a mind behind the molecules, a poet behind the particles.

As a Christian, I see this longing answered not in accident but in authorship. The Bible speaks of a Creator who brings cosmos out of chaos: “By wisdom the Lord laid the earth’s foundations, by understanding he set the heavens in place” (Proverbs 3:19). The periodic table, with its mathematical symmetry and chemical poetry, feels like part of that wisdom—an embedded signature in the structure of things.

Einstein once said, “The most incomprehensible thing about the world is that it is comprehensible.” Pascal would agree and go further: he would say the human capacity for reason, as well as our ache for meaning, points toward something outside ourselves. “Man is but a reed, the feeblest thing in nature; but he is a thinking reed.”

In recent decades, cosmologists have spoken of the “fine-tuning” of the universe—the idea that the constants of physics are so precisely calibrated that the odds of life occurring by chance are vanishingly small. The periodic table belongs within that same awe. Why do atoms exist at all? Why do electrons orbit nuclei with such steadfast choreography? Why is there, as the philosopher Thomas Nagel put it, “something rather than nothing”?

These are not merely scientific questions. They are existential ones.

Looking back on that memory exercise, I see it now as more than a cognitive technique. It was a kind of doorway—an invitation into wonder. And that wonder didn’t lead me away from faith; it led me to ask richer questions. Questions that science can describe, but only philosophy and theology can begin to answer.

The apostle Paul wrote in Romans 1:20, “Since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made.”

That evening, I wasn’t just looking at a chart of elements. I was glimpsing coherence. Order. Design. I was hearing, faintly, a cosmic resonance that whispered: This is not random. This is not meaningless. This points home.

Some patterns are not illusions.

Some are real.

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Jim McCrory

When Strangers Leave Footprints on the Heart

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Edited by Jim McCrory, Monday 14 September 2026 at 10:35

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When Strangers Leave Footprints on the Heart

In the great theatre of life, there are people who walk onto the stage for only a little while and yet, somehow, never quite leave us. We may not remember every detail of the day on which we met them, or even their names, but we remember what they did. More than that, we remember how they made us feel. Years pass, circumstances change, faces fade from view, and still these people remain in some quiet chamber of the heart.

I think of a man from my sixties childhood who gave us a half-crown and told us hungry youngsters to go and buy ourselves an ice cream. To another person it might have seemed a small gesture, hardly worth remembering, but to a hungry child generosity has a different weight. That coin bought more than ice cream. For a brief moment it told us that somebody had noticed us, that somebody cared whether we had a little happiness that day. The ice cream disappeared long ago, but strangely enough, the kindness never did.

Then I remember two young schoolteachers from Södertälje in Sweden whom I met aboard the Princess of Scandinavia in the mid nineties when I was young as she made her way from Newcastle to Gothenburg. We were strangers brought together by nothing more mysterious than being aboard the same ship, travelling across the same stretch of sea enjoying a drink together. Yet sometimes human beings cross the distance between stranger and friend remarkably quickly. Something in conversation, some shared laughter or openness, creates a connection that refuses to be measured by the number of hours we have known one another. The journey ends, people go their separate ways, and nevertheless something of them travels on with us.

There was also a bitter Scottish winter when my car became trapped in a deep snowdrift. Somewhere along that motorway a man saw my predicament, continued on his way until he could turn around, and made a journey of some ten miles simply to come back and offer his help. I have often thought about that. He could have driven on. Most of the world would never have known that he had passed a stranded motorist in the snow, and no one would have condemned him for continuing his journey. But compassion made another demand upon him. He saw another human being in difficulty and decided that my problem had, for a little while, become his problem too.

And then, only this week, there was Steve, a man doing some work in my house. He went beyond what the job required, but what stays with me most is not simply the work he did. It was the human connection that grew while we talked. As the hours passed, we exchanged stories about our lives and discovered that both of us had known difficult childhoods. There was something almost unspoken in that recognition, as though two people who had travelled over some of the rougher ground of life could recognise the landscape in one another.

Perhaps suffering can do one of two things to us. It can harden the heart, or it can deepen it. When pain has not been allowed to make us bitter, it can become strangely fertile soil for compassion. Those who remember what it was to be frightened may become the ones who reassure others. Those who remember loneliness may notice the person standing alone. Those who once needed kindness may become unusually generous in giving it. We cannot always choose the wounds life gives us, but by the grace of God those wounds need not have the final word. Sometimes the very places where life once hurt us become the places from which tenderness grows.

Looking back, I wonder whether these apparently accidental meetings are quite as insignificant as they first appear. A man with a half-crown, two young teachers on a ship crossing the North Sea, a stranger turning back through a Scottish winter, and a workman named Steve sharing stories in my home: none arrived with trumpets or announcements. They simply entered my life, left something good behind, and moved on.

That is one of the quiet wonders of being human. We rarely know which of our actions another person will remember. A kindness that costs us five minutes may be remembered for fifty years. A few words spoken casually may give someone courage at precisely the moment they need it. We may forget the kindness we gave while the person who received it carries it for the rest of their life. There is something wonderfully humbling about that.

And for those of us who believe that God is gathering human history towards a purpose greater than the brief span of our earthly lives, there is another beautiful possibility. Perhaps some of life's unfinished conversations are not finished at all. The people whose goodness touched us and then disappeared beyond the horizon of our lives are not lost forever to us.

The apostle Peter speaks of this magnificent hope: “But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells.” — 2 Peter 3:13.

I love to imagine what that promise might mean when translated from theology into human experience. A world in which righteousness dwells would surely be a world in which goodness is no longer interrupted by sorrow, separation or death. No doubt there, in God's great tomorrow, paths that crossed briefly here will cross again. We will recognise persons we thought we had seen for the last time and discover that no act of love was ever truly lost.

Until then, their stories remind me of something I do not want to forget: we are all passing through one another's lives. We cannot know how long we will remain there, but while we are there, we can leave kindness behind.

And sometimes, that is enough to be remembered for a lifetime.

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Why Hebrew? On Cancer and Memory

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Edited by Jim McCrory, Saturday 12 September 2026 at 12:36

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Why Hebrew: On Cancer and Memory

 

With winter coming in, and cancer having done rather more to my memory than I would have liked, I decided to do something completely different with my brain.

I had read those unfamiliar mental exercises—even something as simple as writing your name backwards—can be good for the brain. So I decided to go the whole hog and learn Biblical Hebrew.

Why Hebrew? I was hoping you would ask.

For a start, it is certainly different. You read from right to left, the alphabet is unfamiliar, and at first a page of Hebrew looks as though it might require archaeological equipment. More importantly, though, I love the Bible. The Old Testament was written predominantly in Hebrew, and I wanted to get a little closer to the language behind the English translations I have read for years.

One of the delights of Biblical Hebrew is the way it can make you see and feel an idea rather than simply define it.

The Hebrew word שָׂפָה (safah) literally means “lip,” but it can also mean an edge, border or shore. So, the expression שְׂפַת הַיָּם (sefat hayyam) is literally “the lip of the sea”, where English would naturally say “the seashore” or “the edge of the sea.”

You can see the image: the land forms a lip around the water. It’s wonderfully physical.

For example, Genesis 22:17 describes Abraham’s descendants as being as numerous as “the sand which is upon the seashore.” The Hebrew is literally the sand that is “upon the lip of the sea.”

Biblical Hebrew can be wonderfully concrete. Where English speaks of the ‘seashore’, Hebrew can speak of the lip of the sea. The ordinary word for a human lip, safah, can also describe an edge or boundary. Suddenly the coastline becomes almost bodily: the place where land and water meet is the sea’s lip.”

There’s another intriguing twist: the same Hebrew word safah can also mean “language” or “speech”—presumably through the association with the lips that produce speech. That is why Genesis 11:1, just before the Tower of Babel story, can say that the whole earth had “one safah”—one language, but quite literally, “one lip.”

Take the famous opening of Psalm 23:

יְהוָה רֹעִי לֹא אֶחְסָר

YHWH ro‘i, lo ’eḥsar.

“The LORD is my shepherd; I shall not lack.”

There is no separate Hebrew word for “is” in that first phrase. The two realities are simply placed together: The LORD—my shepherd. It has a wonderful, almost carved-in-stone directness.

Hebrew is rich in concrete imagery. The word ruaḥ (רוּחַ), for example, can mean wind, breath or spirit. These meanings inhabit the same imaginative world: something invisible that cannot be grasped, yet whose presence is known by what it does. It moves, breathes and gives life.

Then there is shalom (שָׁלוֹם). We translate it as “peace,” but it can suggest something fuller: well-being, completeness, wholeness, things being as they ought to be. So when the ancient priestly blessing asks God to give someone shalom, it means rather more than wishing them a quiet life. It is a blessing of flourishing and wholeness.

Another beautiful word is ḥesed (חֶסֶד), variously translated as “steadfast love,” “mercy,” “lovingkindness” or “faithful love.” No single English word quite carries its range. It speaks of a committed, loyal goodness: love that does something.

This is where learning even a little Hebrew becomes fascinating. You don't suddenly discover that English Bibles have been getting everything wrong. Quite the opposite. You begin to appreciate what translators have been trying to carry across—and how difficult their task is.

Hebrew is a real language, not a secret biblical code, and context always determines what a word means. Yet some of its richness inevitably gets thinned out in translation. The face can signify presence and favour; the heart can think and choose; walking can describe how a person lives; breath can speak of spirit; and peace can mean the restoration of wholeness.

Perhaps that is what I am beginning to enjoy most. I am not discovering a different Bible hidden behind the English one. I am beginning to glimpse something of the texture of the original.

Sometimes you can see exactly what the translators managed to carry across. And occasionally you spot something beautiful that fell out of the boat on the journey.

So this winter, while the weather closes in, I shall be sitting with my unfamiliar alphabet, trying to persuade my brain to remember which way the words go.

Cancer has taken a few liberties with my memory. Hebrew, I have decided, can have a go at putting it through its paces.

And if nothing else, I have finally found a language in which starting at the right-hand side of the page is not a mistake.

 

 

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The Happiness Evil Cannot Give

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Edited by Jim McCrory, Saturday 12 September 2026 at 08:25

“The Creator has so inseparably interwoven the laws of eternal justice with the happiness of each individual, that the latter cannot be attained but by observing the former.”

English jurist William Blackstone

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The Happiness Evil Cannot Give

In my early morning today with the Word of God, I became fixed upon a single proverb:

“Evil men understand not judgment: but they that seek the LORD understand all things.” — Proverbs 28:5

My first instinct might easily have been the instinct of most of us: Well, I am not an evil man.

The word “evil” immediately summons people worse than ourselves. We think of the cruel, the violent, the corrupt and the obviously wicked. Whatever else Proverbs 28:5 might be saying, surely it is talking about them.

But perhaps that instinct itself should make us stop.

Psychologists speak of what is sometimes called the Lake Wobegon effect, named after Garrison Keillor’s fictional town where “all the children are above average.” Applied to ourselves, it describes our rather endearing—and sometimes dangerous—tendency to rate ourselves more favourably than is warranted. Most of us find it easier to recognise selfishness, prejudice, pride and questionable motives in other people than in ourselves.

Then we encounter the Hebrew word translated “evil” in Proverbs 28:5.

It is raʿ (רַע), a wonderfully uncomfortable little word. It can certainly describe what is wicked or evil, but its range is broader: that which is bad, harmful, disagreeable, morally wrong or injurious. Suddenly it becomes harder to keep the proverb at a comfortable distance.

The question is not simply, Am I an evil person. It is this: What is there within me that bends away from the good?

And now the proverb becomes intensely personal.

Its remarkable claim is that evil does not merely affect our behaviour; it affects our judgment. “Evil men understand not judgment.” The Hebrew word translated “judgment,” mishpat, carries the idea of justice, right judgment, what is fitting and what ought to be.

In other words, our moral condition affects our ability to see.

That is a profound observation about human nature. We like to imagine ourselves as detached judges of reality, calmly examining evidence and reaching rational conclusions. But human beings are not quite like that. Our reasoning travels in company with our desires. We are remarkably good at finding reasons for believing that the thing we want is also the thing we ought to have.

Greed can rename itself ambition. Pride can masquerade as self-respect. Resentment can call itself justice. Selfishness can present itself as freedom. Slowly, almost imperceptibly, the moral compass moves.

And this matters enormously because we are all searching for essentially the same country. Namely, Happiness.

We may give it different names—peace, fulfilment, success, love, contentment—but behind so much human activity lies the hope that somewhere ahead there is a life worth having.

Here Proverbs 28:5 contains a warning of extraordinary importance. If evil distorts judgment, then evil may distort our understanding of happiness itself.

Imagine a traveller whose compass is gradually becoming unreliable. He desperately wants to reach home. He walks faster, works harder and covers enormous distances. His problem is not lack of sincerity or effort. His problem is that the instrument by which he determines direction is pointing away from his destination.

There is something like this in the relationship between goodness and happiness.

We may seek happiness through wealth and gradually become incapable of saying “enough.” We may seek it through admiration and become dependent upon the opinions of others. We may seek it through sexual gratification while damaging our capacity for faithful intimacy. We may seek freedom by avoiding obligation and eventually discover that the deepest friendships are built precisely upon loyalty, sacrifice and commitment.

Evil offers us the fruit while quietly taking an axe to the tree.

This is why goodness and happiness may be much more intimately connected than our culture sometimes imagines. Goodness is not merely the entrance fee God demands before allowing us to be happy. Goodness may describe the very kind of creature a human being must increasingly become in order to experience the deepest forms of happiness.

The grateful person can enjoy what he possesses. The generous person can delight in another’s flourishing. The humble person does not have to win every comparison. The forgiving person is gradually released from the exhausting task of carrying yesterday’s injuries. The faithful person can enter the extraordinary security of being deeply known and deeply trusted.

Virtue enlarges our capacity for certain kinds of joy.

And vice does the opposite.

Envy makes another person’s happiness painful to us. Greed makes “enough” perpetually inaccessible. Pride turns other people into competitors. Lust can turn persons into objects. Resentment permits someone who injured us years ago to continue occupying rooms within our hearts.

The terrible possibility is that evil does not merely prevent us from obtaining happiness. It can damage the person who must experience happiness.

And then comes the glorious second half of the proverb:

“But they that seek the LORD understand all things.”

Notice the word seek. It does not say that those who seek God already possess perfect understanding. They are travellers too. They can make mistakes, take wrong turns and misunderstand the landscape.

But their compass is continually being brought back to true north.

Perhaps this is one of the deepest lessons of Proverbs 28:5. In the great human race for happiness—indeed, for eternal happiness—the first question is not simply, How quickly am I travelling? Nor even, How happy do I feel at this moment?

The greater question is:

What direction am I becoming pointed in?

For if God is the source of goodness, truth, love and ultimately happiness itself, then seeking Him is not a diversion from the human search for happiness.

It is the recalibration of the compass by which we hope to find it.

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The Unsettling Seduction of Darkness

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Edited by Jim McCrory, Wednesday 9 September 2026 at 20:10

“Do not be overcome by evil, but overcome evil with good.”
— Romans 12:21 (NIV)

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The Unsettling Seduction of Darkness


If you're new here, welcome to A Writer’s Notebook: What It Means to Be Human. This blog offers small extracts from longer essays I’m drafting for a book by the same name. A common thread runs through every post: the question of what it means to be human. And if you're among the daily visitors, I believe we share something important, a love for what is good, a value that quietly permeates this space.

There’s a moment in The Hunchback of Notre Dame when Judge Claude Frollo, Disney’s most complex villain, stands alone in the cathedral, tormented by lust disguised as piety. He gazes into the fire and sings of sin, damnation, and desire. The scene is unforgettable, artistically brilliant, yet deeply unsettling. Not because it lacked truth, but because it so completely surrendered to darkness.

As a writer, I try  to write  about what is good and has human value. Not because I’m naïve or blind to suffering. On the contrary, I see it too clearly. But goodness needs a louder voice. Evil already has a press team with wide circulation. 

Why do we glorify the grotesque? What strange thrill do we find in the demonic, the deranged, the depraved? I recall as a teenager going to see a movie that featured the occult. There was something unnerving, uncomfortable when I left the movie theatre that day. I still have grotesque images in my head half a century later There’s something disconcerting about how easily we engage with darkness even celebrate it. It’s in travel documentaries where a rural village is shown not through its music or harvests but its masks, macabre, skeletal, fearful. Why do such images dominate, as though the heart of a people could be summed up in the sinister? Who decided the grotesque was more “authentic” than the gentle, the spiritual, the existential and the good in the human family?

Perhaps it’s because evil shocks—and shock makes us feel alive, like a slap of cold water waking us from numbness. Or maybe we no longer believe in goodness as something real. We treat it like sentiment, like child's play, while evil is seen as complex, sophisticated, even artful.

In literature, the villain is often more deeply drawn than the hero. In film, darkness wins the awards. In conversation, we’re quicker to dissect corruption than to celebrate integrity.

But this fascination with darkness isn’t just aesthetic; it’s spiritual.

C.S. Lewis observed that evil is always a parasite. It has no life of its own. It feeds on the good, twisting and deforming it. That’s why evil is so theatrical, it must draw attention to itself because it has no substance apart from what it corrupts. The Devil is in the details.

What, then, is evil? At its core, it is the rejection of love. It’s the wilful distortion of what is true, good, and beautiful. It’s Cain raising his hand against his brother. Pharaoh hardening his heart. Judas betraying a friend with a kiss.

Sometimes it’s loud and brutal. Sometimes it’s just the slow erosion of compassion, the muting of conscience.

So why do I write what is good? Because I believe the world is aching for it. I believe beauty restores the soul. I believe kindness is radical. I believe that the light still shines in the darkness, and the darkness has not overcome it. When I write about a gentle act, a word of forgiveness, a glimmer of grace, I’m not ignoring the shadows or my shadows ; I’m defying them. There is courage in joy. There is rebellion in hope. In an age that glorifies cynicism and darkness, to write the good is a kind of revolution.

And I want to be part of that.

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