THE BIBLE AND THE STRANGER
The prevailing abysmal ignorance of the Bible has already been remarked, and many times in canvassing we have been struck by the stranger's utter perplexity as to where to begin when he is recommended to " read the Bible." It is an understandable perplexity, for though the enquiring mind with abundant patience will be able to discern its message and its plan for himself, we should be able to recommend a plan which will make the effort easier. It may perhaps be found possible to publish a booklet which will put such a plan into his hands, with the same aim as " How to Search the Scriptures, and the Result," but redesigned for the times in which we live, but the following is suggested as a first thought to that end.

It is good to start from a point with which most people are acquainted; with the story of Jesus. Take the Gospel of Mark as the shortest and most vivid account of that story, and recommend its reading through, first of all without emphasizing any part for special study. When this has been read, proceed then to point out certain significant passages for thought, and emphasize the basic truths which they contain. In Mark these would include: -

(i) Jesus called " son of god " (1: 1). Refer to Matt. 1and Luke 1 and 2 for account of the virgin birth.
(ii) repentance and remission of sins (1 : 4, 9, 14), followed by baptism. Refer to record of Jesus's Baptism in Matt. 3.
(iii) god as " father." Note that Jesus offers that position of sonship (3: 31-5) only to followers of his, and not to all mankind.
(iv) peter's confession " thou art the christ " (8 : 29). Note that " Christ " means " anointed," that the Jews called it " Messiah."
(v) Jesus's prophecy of his death (8: 31 ; 9:9: 9-31 ; 10 : 32)-an event of central significance in the work of Jesus.
(vi) the doctrine of the resurrection (12 : 18-27, and 16 for Jesus' resurrection). Note the mention of Abraham in the former,
(vii) the last supper (14).
(viii) the death (14-15).
(ix) the second coming (13).

All that is intended up to this stage is to point out that these things are important. The next is to show where they come from, and leads naturally and necessarily to the Old Testament, (ii) should take us back to Genesis to the story of the Fall, and so explain the need for forgiveness of sins, and the origin of mortality, (vi) helps us to continue the Genesis record, to explain the allusion to Abraham, and so to introduce the Jews that the Kingdom of God and the Messiah of (iv) fall into place. Having once found ourselves in Genesis, we can suggest a continued reading there to develop the promise of the Seed and the Saviour, and lead the way to the principle of sacrifice which prepares for a fuller understanding of (v), (vii) and (viii).

By this means, we begin with the centre of the purpose of God in Jesus, and continue to expand our range while keeping that as our hub. The way is now open to indicate the structure of the Scriptures as a whole: the Old Testament in the form of Law (the Books of Moses), Prophets (the historical books and the strictly prophetical writings), and Writings (the remainder), each of these sections containing its own contribution to the prophecy of Jesus; the New Testament into the Gospels (which expound his life and works); the Epistles (which commend these to the churches founded by the preaching begun in the Acts); and The Revelation (which gives his last message). So we still keep-Jesus at the centre of our development.

How far we are able to go with this plan depends, of course, on the interest it maintains, but it seems likely that such a method would help materially in bringing the message of the Bible home to the consciousness of the stranger who wants to learn, but knows not where to begin. It is not the only plan, and it is unlikely to be the best. But it is a constructive one which may well provoke better suggestions, and it tries to do what we should always try to do, to preach directly about Jesus and his work, keeping that central throughout. It is an approach neither historical nor logical, but it is throughout directed to the consciousness and conscience of the one who follows it. It is, in brief, preaching, and preaching is our aim.