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Let God Expressed Meekly/Mightily in you sparkle brightly with insights from Cobbey Crisler
as found in The Christian Science Quarterly Bible Lesson on

 “Mortals and Immortals”
for May 15, 2022 

(Cobbey’s insights are shared with the blessing of Janet Crisler
by Warren Huff, CedarS Executive Director Emeritus,


[Cobbey:] “Chapter 4, verse 6 of 2 Corinthians. Here is a commandment from God. This commandment was for “light to shine out of darkness,” and to shine where? [Voice: “in our hearts.”]. Where is the finger of God at work? Where has Christ written his letter, his epistle?  If that’s shining, if we’re facing God, face-to-face, Mind-to-Mind, if our mentality is taking on the likeness of God Himself, then that light is showing.  But it’s a light that knows.  It’s a mental light, “the light of the knowledge.”  In the Latin Bible, do you know what that word is?  It’s our word for science, scientiae.  It is the light of the knowing in a sense of disciplined science “of the glory of God.”


“We have the ability, therefore we are without excuse, to know God because he has revealed Himself, His nature, to us.  We can call upon our divine nature.  We can begin the answer the question, “What is natural?” with the response, “The divine is natural for me.”  That “light of the knowledge of the glory of God in the face of Christ Jesus” leaves not one slight dark spot of Adam’s amnesia left on the disc of our consciousness.”

“Glory: Divine Nature in The Bible,” by B. Cobbey Crisler**


[Cobbey Crisler:]In Job 4:17 let’s see what else happens in Eliphaz’s (accusatory questions of his “friend,”) of Job: [“Shall mortal man be more just than God?  Shall a man be more pure than his maker?”] We find what kind of a man from what his point of view is about man.  We discussed that the Bible opens with a choice of points of view about man.  The opening chapter [Genesis 1:26] clearly indicates that man is the product of God and related to Him as “image and likeness.”  If that is logical, then one should not be able to find in the image and likeness of God anything that one would be unable to find in the Original, or you don’t have a good illustration.

“However, in the second and third chapters of Genesis which are clearly another document, written by an entirely different author—and all Bible scholars are virtually agreed on that—you have an entirely different point of view.  You have man “formed.”  Just compare the use of those verbs and you get some idea of where these things are happening.  When you use the word “create,” it certainly implies to us what is involved with the whole thing.  Something that is creative is found where?  In the realm of mind and of thought.  But something that is “formed” automatically requires the use of hands, mani in Latin, hands, manipulation.  We find that Eliphaz is talking about “mortal man” in verse 17.”
“The Case of Job,”
by B. Cobbey Crisler**  

“Behold my servant, whom I uphold; mine elect, in whom my soul delights; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.” (Isaiah 42:1)

Cobbey Crisler on Isa. 42:1, 7 (citation B3)
“[Prequel from last week’s Bible Lesson:] Isaiah, Chapter 42:1 is a prophesy of a servant who should come, the “elect of God” who would have “the Spirit of God upon him.” [W: In Verse 6 there’s a shift from God calling this elect servant in the third person[“him”], to God calling YOU and holding your hand, and keeping YOU, to give YOU “for a covenant of the people, for a light to the Gentiles.” You will notice in Verse 7 – and in Isaiah 61:1 – what the assignment of this servant (YOU) would be, “To open the blind eyes, to bring out the prisoners from the prison, [and] them that sit in darkness out of the prison house (W: or out of a need to lockdown, shelter-in-place, quarantine).”

[Cobbey again:] “Isn’t it interesting that the prophet Isaiah foresees this prophesied individual in the terms of “a servant” when the Greek word most often in the New Testament for healing has the classical Greek meaning of “to serve.” You remember how Jesus defined his ministry in those terms, “I came not to be ministered unto but to minister” [Matthew 20:28; Mark 10:45]. Healing is serving by definition in Greek. Serving whom? God and man.”
­“Heal the Sick”: A Scriptural Record,” by B. Cobbey Crisler**

[Warren:] These prophesies in Isaiah foretell the coming of Christ as God’s healing servant. But the verse in our Bible lesson also promises that YOU are this called and healing servant who will be upheld. That is a promise of protection that you can specifically affirm in your prayer walks and watches — not only for yourself, but also for all our brave workers and citizens facing surges whether of military of viral attacks, or shortages and delays in supplies of food, material labor… All the dear ones who seek to restore freedom and harmony to our communities, to our country, and to our whole world have been clad in Love’s protection whenever they (you) have “pictured this heaven and earth, inhabited by beings under the control of supreme wisdom” (SH 91:2).

Florence Nightingale, a famous wartime nurse in the Crimean war, was cited by Mary Baker Eddy as a great example during her long hours of virus exposures of the endurance and immunity that God gives to those who provide care for and serve others. She wrote: “…Florence Nightingale and other philanthropists engaged in humane laborers have been able to undergo without sinking fatigues and exposures which ordinary people could not endure. The explanation lies in the support which they derive from the divine law, rising above the human. The spiritual demand, quelling the material, supplies energy and endurance surpassing all other aids, and forestalls the penalty which our beliefs would attach to our best deeds… Constant toil, deprivations, exposures, and all untoward conditions, if without sin, can be experienced without suffering. Whatever it is your duty to do, you can do without harm to yourself.” (Science and Health, p. 385:2)

[W:] Check out on JSH-online an excellent Journal podcast by Janet Horton, a retired US Army Chaplain. It gives context to the above passage by sharing a brief biography of Florence Nightingale and her tireless labors for the soldiers during the Crimean War. She also shares an example of the pulling together and protection that she and others in the Pentagon demonstrated when it was struck by a terrorist-controlled airplane on 9/11.

[W:] As I was praying to see as divinely protected all the world’s front-line, health care providers, including all dear Christian Science nurses—and all patients as well, I continued to read page 395 in the S&H chapter, “Christian Science Practice.” I found especially helpful the paragraph with the marginal heading of “Mental Quackery.” There it says: “It is mental quackery to make disease a reality—to hold it (coronavirus or its derivative) as something to be seen and felt—and then to attempt its cure through Mind…. Mental practice, which holds disease as a reality, fastens disease on the patient and it may appear in a more alarming form.” (SH 395:21)


STOP BEING “A TENANT IN A TOMB BY BEING AT HOME IN THE BODY!” Be at home in the ‘new man’ to “make all things new!” Cobbey on II Cor. 5:1-8, 16-17 (cit. B6)

[Cobbey on II Cor. 5, verse 1:] “Where we are now is a tabernacle, which if “dissolved, we have a building of God, an house not made with hands, eternal in the heavens…” (We look out of heavenly consciousness—every window has a heavenly view. We worship where we live — Our bodies are our ultimate idols, if we are living there.

“Verse 4. For we that are in this tabernacle do groan, being burdened:” Jesus said take my yoke upon you for my yoke is easy and my burden light.”…

“Verse 6. It’s not what we see but what we know that matters: “Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord.” This is one of the most radical statements in the whole Bible that is virtually skated over.

“It is foolhardy to adapt ourselves to live in corporeality. You are a tenant in a tomb if at home in the body. Why be so satisfied with data coming to us from the 5 channels of the corporeal senses? Jesus said “Take no thought for your body.”

“Verse 8. “We are confident, I say, and willing rather to be absent from the body, and present with the Lord.”

“Socrates said “The dead body will not be me. Don’t let him talk about burying Socrates. Say only that you are burying the body.”

“Ishmael (In Moby Dick said “My body is but the lees of my better being.”

“Verse 16. “Wherefore henceforth know we no man after the flesh:”
The ultimate objective is to know no man (or woman) after the flesh, according to fleshly information. Our divine nature or anyone’s true, divine nature is not conveyed or confined by anything fleshly from “the old man.” As Jesus beheld, we are to behold the “new man” and in so doing make not just some things but ALL things new. [W: “new man” in cit. S31, 300:9]

“As Verse 17 says, “Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” (cit. B6, II Cor. 5:17)
Transcribed from marginal notes in Warren’s Bible from a talk by Cobbey Crisler**

TAKE TIME TO PRAY FOR YOURSELF, FOR THOSE WHO WILL FOLLOW YOU & for ONENESS, AS JESUS DID!  Cobbey Crisler on John 17:1, 3 /citation B18 + BONUS thru verse 21

[Cobbey:] “In Chapter 17 of John’s gospel, Jesus is praying audibly.  If we’ve ever wanted to be present when Jesus is praying, this is a very moving prayer indeed.  It’s divided into three sections.  To whom does the prayer, represented in the first five verses, refer?  Himself.  It’s a prayer for himself.  Jesus did take time out for himself.  This is just before Gethsemane.  So you know what’s in his thoughts.

John 17:1. It’s in this prayer he says, “These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee.”

 John 17:2, “As thou hast given him power over all   flesh, that he should give eternal life to as many as thou hast given him.

John 17:3, “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”

John 17:4. Imagine being able to say at the end of an earthly career, ”I have finished the work which thou gavest me to do.” It would be wonderful if we could say that in any given day. But this is an entire career.

John 17:5, “Glorify thou me with thine own self with the glory which I had with thee before the world was.” Look at the emphasis there.  Again, on nativity and Spirit, the before-Abraham concept.

He ends his prayer for himself there.  Beginning in Verse 6 and going all the way through Verse 19, he prays for the disciples, “I have manifested thy name unto the men which thou gavest me out of the world.”

John 17:8, “I have given unto them the words.”   This is the beginning of Christianity, then, the prayer for the emergence of Christianity.  “I have given unto them the words which thou gavest me.” Now what are they going to do with it?

 In John 17:15, Jesus prays not for monasticism, nor to have the disciples remove themselves from the world. “I do not pray that you should take them out of the world, but that thou shouldest keep them from the evil.” What a prayer! That was the prayer the disciples operated under from Pentecost onward.

Then John 17:20 begins the third section of the prayer. For whom?  For us. That is, if we believe. “Those which shall believe on me through the disciples ‘word.”

Can you possibly envision the kind of character required to spend the very evening of Gethsemane praying for us?  Is there a shepherd motive? Its ultimate is being exemplified there. “Those that believe on me through their word.”

Has that prayer terminated?  Has any communication between God and man, ascending or descending angels, terminated?  Does that prayer still rest on the Son of Man, on you and me?

John 17:21. The prayer is, “that they all may be one.” Look around and see what the major target is.  To keep “all men from being one.”  If one can keep man from being at-one, then you’re stuck with a divided God as well. It wrecks and ruins basic theology, that is, for the ones participating. No fragmentation, no separation. Jesus’ prayer, as one of the hymns says, “For all his brethren, Father, that we may be one.” That prayer extends way down to our age. If that were Jesus’ prayer, it better be ours, especially if we claim to be his followers. The prayer “that we all may be one, as thou, Father, art in me.” There’s the standard of measurement. With that, Jesus ends his audible prayer.

“Book of John, A Walk with the Beloved Disciple,” by B. Cobbey Crisler**

MAKE YOUR OWN THE GEM OF SEEING ALL former ENEMIES AS IF they’ve been on THEIR “ROAD TO DAMASCUS!” Like Paul—& Ananias, totally drop your past views of former enemies to see all from a new “God’s-eye-view.”

[Warren: I relate a recent example of Saul’s blinding conversion and what a difference we can make by regarding our worst enemies as if they are really our best friends in disguise on their “road to Damascus.” (You can see this part of my May 1st inspirational talk for Arden Wood at 1:34 as posted on YouTube at ]

Cobbey Crisler insights on Acts 9:1-20 (cit. B7) & Paul’s conversion & healing through Ananias
“Acts, Chapter 9, introduces us to a prominent character in the history of Christianity.  Although we have referred to him earlier, through his persecutions of the early Christians.  But here we find that “Saul, breathing out threatenings and slaughter,” and you can appreciate that the Elizabethan terminology here hides some of the impact of some of the real meaning.  (Acts 9:1 paraphrased) … Saul had received authority from the temple to persecute Christians – to find wherever they were, all the way to Damarcus and bring them back bound to Jerusalem.
Notice in Acts 9, verse 2, the earliest form of reference to Christianity is “of this way.”  If he found any “of this way,” literally in Greek, “of the way.”  And this is the first descriptive title for Christianity.
“Saul is quite equal in his treatment of men and women.  He brings both bound into Jerusalem.”  (Acts 9:2, paraphrased) …
But, “on his way, near Damascus, something happens to Saul.  He has a vision, and a great light shines about him.”  (Acts 9:3, paraphrased) …  Chapter 9, is the first version, by Luke, the author of the book of Acts of Saul’s’ experience on the road.  It’s told in the third person; however, later in the Book of Acts, we have in the 22nd Chapter and in the 26th Chapter, Paul, himself, in defending his record and his career, refers to this extraordinary experience on the road to Damascus…

Now, let’s focus on the incident as recorded in Acts, Chapter 9, noticing that the vision that is vouchsafed Paul is to an unbeliever.  And it’s occurring outside Palestine, almost as if to emphasize the universality of the Christian mission, taking it already outside of Jerusalem.
The light that falls upon Saul may be as much a light within as without.  Whatever it was, it leaves him blind, almost as if by contrast to what he has known before in his life.

“A voice is heard saying to Paul, ‘Why persecutest thou me?’”  (Acts 9:4, paraphrased) …The question is then, “Who art thou, Lord?” … The answer, “I am Jesus whom thou persecutest.”  …Now, there is a significant point because Jesus is certainly not present physically.  He had long since disappeared in the ascension.  … And yet, this voice to Paul certainly implies that a persecution of the church is equivalent to persecution of its founder, as if the message and messenger are inseparable.

The voice of Jesus continues, “It is hard for thee to kick against the pricks.”  (Acts 9:5, paraphrased) … What basically do you think Jesus is telling Paul here?  Who is it hurting when Paul is persecuting the church?  It’s hurting him, isn’t it? Paul himself.

Well, “trembling and astonished, his response is ‘Lord, what wilt thou have me to do?’”   And his instructions are “to go into the city, and it will be told him what he must do.”  (Acts 9:6, paraphrased) …

When “Saul rises from the earth, he is blind, and they must lead him into Damascus.”  (Acts 22:8, paraphrased) … Saul has plenty of time to think about what has hit him.  “For three days he cannot see, and during that long period, he doesn’t eat or drink.”  (Acts 22:9, paraphrased)
At this point, “a vision occurs to a disciple named Ananias, who is located at Damascus.”  (Acts 9:10, paraphrased)

“Ananias is told to go and meet Saul and to heal him.”  (Acts 9:11-12, paraphrased) … Now if you were Ananias, you’d think that you would be extremely eager to meet the one who had a warrant to arrest anyone who named the name of Christ and had the authority to take them back to Jerusalem.

Well, Ananias was no more eager than we would have been.  In Acts 9, verse13, you can see that “he actually records what they knew in Damascus already about Saul’s reputation, how much evil he had done to the saints at Jerusalem.”  (Acts 9:13, paraphrased)  “And here he hath authority from the chief priests to bind all that call on thy name. (Acts 9:14)

But the message to Ananias gives us what Saul’s appointed mission will now be.  “He is a chosen vessel.”  Chosen to do what?  Alright, (he is chosen) “to bear my name before the Gentiles.”  (Acts 9:15, paraphrased)
We have seen Philip bring the gospel to the Samaritans, but here Saul is set apart, specifically, as being the one who will carry Christianity around the known globe.  And this, as we know, he does, in less than a generation.

When Ananias meets him, speaks with him, in Acts 9, verse 17, “from Saul’s eyes fall scales – his past outlook dropping away completely.  And he was seeing things from an entirely new point of view.”…  “and he received sight forthwith, and arose, and was baptized. (Acts 9:17-19, paraphrased)

“It is not very long before Saul is actively engaged in preaching “the way.”  (Acts 9:20, paraphrased)  Notice in Acts 9, verse 20, where we are told “he straightway preached Christ, or the Messiah, in the synagogues, that he is the Son of God.”  … You can imagine what those who heard him must have thought since they already had been well acquainted with Saul’s reputation earlier.  Here was “the key persecutor of Christianity now preaching in the name of Jesus.” (See Acts 9:21, paraphrased)
After the Master What? – The Book of Acts” by
B. Cobbey Crisler**



ACCEPT HEALING AS PROPHESY FULFILLED: LOVE AT YOUR LYSTRA THE FULFILLMENT OF A LAME MAN LEAPING! Cobbey on cit. B13/Acts 14:2-27, Paul sees the Isa. 35:6 prophesy fulfilled
[Cobbey Crisler:] “
Acts, Chapter 14 begins with [the prequel of] “the unbelieving Jews” in Acts 14, verse 2, “stirring up the Gentiles.” … And we find now that this is close on the heels of all the success the church makes – a step forward and then a counter step trying to resist and destroy what has been achieved.  … So, the “stirring up occurs.”  Acts 14, verse 4, shows you a “division in the city, an actual assault is made” in Acts 14, verse 5, “to stone them.”

“And they leave the city going to Lystra and Derbe, and to the surrounding region to preach the gospel.”  (Acts 14:6, 7)   …

“In the midst of all this persecution and conflict, “there is a man at Lystra, a cripple, and born that way.  He never had walked.” (Acts 14:8, NOT in cit. B14) 

Acts 14:9  The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed,

“Now you remember what we said when Jesus looked at someone?  “And Peter beheld someone.”  … Here it says, “Paul, steadfastly beholding him.”  The author means much more that staring at him, doesn’t he?  “Steadfastly beholding him, perceiving” – you see it’s an inner sight – “perceiving he had faith to be healed.”  (Acts 14:9, NOT in cit. B14)

“Now, if he hadn’t [perceived that he had faith], the implication is what?  They were many that needed healing there, but receptivity – the patient has to be part of it apparently.  Just as Jesus did not physically lift people to their feet so much as he said, “Pick up your bed and walk…stretch forth your hand” and so forth here. 

“Paul, perceiving that he had faith to be healed “Said with a loud voice, Stand upright on thy feet.  And he leaped and walked. (Acts 14:10, NOT in cit. B14)

“You notice that the first thing this man does also is what?  He leaps before he walks.  He never had walked, and “the first thing he did was leap.”  …
And Isaiah, if you will recall the prophecy, it indicated “the lame man shall leap as an hart.”  (Isa 35:6) … It is a fulfillment of prophecy.  Therefore, it’s God’s idea, you see, not man’s healing.”

[“Chapter 14 ends with the exciting sequel of Paul being worshipped and then being stoned and raised by prayer and returning to where he was stoned….] … That shows you the extremes of human nature.  You’re a god one moment, and they stone you the next.  And that’s exactly what happened to Jesus if you recall the triumphant entry into Jerusalem – and one week later the crucifixion.  So, avoid triumphal entries if you can at all help it.

“So, “Paul is stoned.”  (Acts 14:19)  … Now, remember later in a list of the things that he gives that he’s been through; he says he was stoned once, and this is the only record that we have of it. “They drag him out insensible, looking as if he is dead.”  (Acts 14:19, in cit. B14)

“The disciples, instead of running, stand around about him.”  (Acts 14:20 in cit. B14)   “Howbeit, as the disciples stood round about him, he rose up, and came into the city: and the next day he departed with Barnabas to Derbe.”

“Now, I don’t know whether anybody in this room would have had the courage Paul did.  Even if we rose up from the dead, would you have run back into the city?  Didn’t you get the idea that you weren’t wanted?

“He comes back into the city.  He would not be thrown out.  He then leaves with Barnabas the next day,” normally, “to Derbe to preach there.”  (Acts 14:20 in cit. B14)

Acts 14:21   And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch (NOT in cit. B20)

“And Acts 14, verse 22, the last three lines, he indicates that “we must through great tribulation enter into the kingdom of God.”  (NOT in cit. B20)

…         “But he’s establishing churches as he goes.  And think of the influence of his example in stamping the example to follow Christ in that early church.  So, as he creates churches as he goes along, he comes back through.  He retraces his steps and returns to Antioch in Syria, not the Antioch of Pisidia.  He’s back home again

Acts 14:26   And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.


“If you want to know how the church responded to the results of this first mission; they hold a special corporate meeting and “rehearsed” in Acts 14, verse 27, “all that God had done with them, and how he had opened the door of faith unto the Gentiles.”  Look at that news, “the door of faith has been opened to the Gentiles.” (not in cit. B14)

“That says something about the corporate body, especially if the New Testament remark “that the church is the body of Christ is correct.  You can’t divide that body.  If you try, you’re trying to break the body of Christ in that sense.  This was tried on the cross.

“And collectively man is at one under one God if the Biblical theme is accurate.  And that must include the Gentiles; it must even include those we may count among our enemies.  And Paul’s approach here is a pioneering one.” 
by B. Cobbey Crisler**

    Cobbey Crisler insights on the context of Paul’s words to the Athenians in Acts 17 (cit. B15, and cit. S29, 428:15 and 208:5 & 596:7-10):
  • [[Cobbey:] “Well, now Paul is heading for the cultural capital of civilization, Athens. And you can’t even go to modern day Athens without appreciating somewhat of what Paul saw, looking around at the remnants of that great city and “the columned buildings that were dedicated to so many gods. It must have moved Paul.” …

“And so, he opens his mouth and begins right away to talk in Athens.  Now this is a tough area in which to introduce Christianity, except at least they were willing to listen because everybody talked about anything.  I mean there were a lot of weirdo sects and ideas that they welcomed without question in Athens because everybody liked to dispute these ideas anyway. 

“He’s in the market, the agora, as well as in the synagogue.  He runs into Epicureans; he runs into Stoics.”  Now Tarsus where Paul came from happens to be a Stoic stronghold.  So, he must have been certainly aware of that philosophy…

“They bring him to Areopagus, the hill of Mars or Aries, and they asked him to explain what he has to say.” …

Acts 17:22   Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.

Paul, standing there, shows how a lecture can be tailor-made to any environment.  And, it’s better than uniformity if you want to get the ear of the locals.  And in this way, you will find at no point does Paul mention the Old Testament.  Why?  (Pause) What would that mean to the Athenians?  (See below, Acts 17:23, paraphrased)

Instead, he kind of says, “On my way to the forum…you know.  In other words, here I was, and I saw something you had back here.  And, it says TO THE UNKNOWN GOD.”  (See Acts 17:23 …

“Would everybody be listening?  It relates.  He’s picked up something locally.  And, would you also be listening if he said “That monument you put ‘TO THE UNKNOWN GOD’, I want to tell you a little something about him. He’s unknown to you, but here’s some information that might be helpful…  “And then, in Acts 17, verse 24, he describes “that God who made all, and therefore, couldn’t dwell in temples made with hands.”  …

We’re reminded of whom?  Yes, but since Jesus, we heard that from Stephen, remember?  As Saul, himself, he had heard that.

“He dwelleth not in temples made with hands.”  (repeated paraphrased)

What do you think that comment does when you’re looking at the Parthenon and buildings like it?  “God doesn’t dwell in all of this.  He made everything.  How can you contain Him?” …   Very interesting point. 

Have we even arrived at that point today in our thinking?  … I doubt the Athenians had either.

“The search where God is…” will end up with the conclusion in the last line of Acts 17, verse 27, “that He’s not very far from every one of us.”  And then Paul very cleverly introduces lines from local poets: “In him we live, and move, and have our being” and “for we are also his offspring” – parts of poems we have identified, and they even know the authors. (See below, partial)

Acts 17:28 (cit. B5)    For in him we live, and move, and have our being**; as certain also of your own poets have said, For we are also his offspring.

“After the Master, What? The Book of Acts,by B. Cobbey Crisler**


**Mary Baker Eddy on Paul’s words in Athens (cit. B15, Acts 17:28):
“St. Paul said to the Athenians, “For in Him we live and move and have our being.” This statement is in substance identical with my own: “There is no life, truth, substance, nor intelligence in matter.”  It is quite clear that this great verity has not yet been fully demonstrated, but it is nevertheless true.  If Christian Science reiterates Paul’s teaching, we, as Christian Scientists, should give to the world convincing proof of the validity of this scientific statement of being. Having perceived, in advance of others, this scientific fact, we owe to ourselves and to the world a struggle for its demonstration.”
Retrospection and Introspection,”
by Mary Baker Eddy, page 93: 17

 [Warren:] I refer to Paul’s remarkable healing mindset in my “Bible-based Rules of Healing to apply today” conversation with Arden Wood’s Executive Director, John Mitchell. This occurs  around minutes 136 and 145 as posted on YouTube at


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