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W's PS: Walk humbly and AT-ONE with your God!
Insights from The Mary Baker Eddy Library, Cobbey Crisler,
Ken Cooper,
Christine Irby Williams and Cherie Brennan on select citations for
“Doctrine of Atonement”- The Christian Science Bible Lesson for October 21, 2018


Warren Huff’s (W’s) PS#1-SIXTH TENET-Mary Baker Eddy Library on the evolution of the 6th Tenet and its historical connection to Micah 6:8 (Golden Text)

Current edition

6. And we solemnly promise to watch, and pray for that Mind to be in us which was also in Christ Jesus; to do unto others as we would have them do unto us; and to be merciful, just, and pure.

1879 “Tenets and Covenant”

3d. — And we solemnly covenant to faithfully obey the ten commandments; to walk worthy our high calling, to deal justly, love mercy, and walk humbly with our God; to abhor a lie, to love truth, to do good to man, to have but one God, and to strive habitually to reach that higher understanding of Christian Science contained in the sermon on the Mount, whereby to cast out error and heal the sick. We give no credence to Spiritualism or Mediumship, and object to mesmerism and medicine, never in any case using any ourself.

1887 “Tenets to be Signed by those Uniting …”

Third. — We promise to love one another, and to work, watch and pray; to strive against sin, and to keep the Ten Commandments; to deal justly, love mercy, walk humbly; and inasmuch as we are enabled by Truth, to cast out evil and heal the sick.

1892 (from “Church Tenets and Rules”)

3. We solemnly promise to strive, watch, and pray for that Mind to be in us which was also in Christ Jesus. To love the brethren, and, up to our highest understanding, to be meek, merciful, and live peaceably with all men.

1893 (from “Church Tenets and Rules”)

5. We solemnly promise to strive, watch and pray for that Mind to be in us which was also in Christ Jesus. To love one another, and, up to our highest understanding to be meek, merciful and just.

81st edition

(1894)

6. We solemnly promise to strive, watch, and pray for that Mind to be in us which was also in Christ Jesus, to love one another, and to be meek, merciful, just, and pure.

1908(a) edition

6. And we solemnly promise to watch, and pray for that Mind to be in us which was also in Christ Jesus; to do unto others as we would have them do unto us; and to be merciful, just, and pure.

April 1997, revised June 2007

CHWIP01: 65884 200 Massachusetts Avenue, Boston, MA 02115 ∙ (617) 450-7218

research@mbelibrary.org ∙ www.mbelibrary.org


W’s PS#2-Cobbey Crisler on Acts 2: 14-38 (B1)

Acts 2:14  But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:

…And this free, uninhibited, and still disciplined, access to the one Spirit by all nations, peoples, sexes, social levels, economic status, characterizes Christianity from the very beginning – not necessarily in the member’s thought, but that’s what the Holy Ghost is communicating, whether the members believe it or hear it, even today.

The separation into denominationalism was not the Holy Spirit’s idea. The embracing of universal humanity was. And here, we find even the ability to prophecy, both sexes, and not necessarily limited to nationality.

Now, in Acts 2, verse 22, Peter begins his lecture in earnest, and his sermon includes a definite documentation that “Jesus is the Messiah of scripture” and not just the Messiah who is the king and political leader but “the one who would be forced to meet every obstacle the world put in his path and overcome every one of them, certainly a way-shower to whom all humanity could relate.” (paraphrased below)

Acts 2:22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

Here he says in Acts 2, Verse 23 that “Jesus was delivered by the determinate counsel and foreknowledge of God.” Now, that’s just another way of saying what? Where do you find the “determinate counsel and foreknowledge of God”? (below) In the scriptures, specifically – prophecy.

Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

Acts 2:32 This Jesus hath God raised up, whereof we all are witnesses.

Acts 2:36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

Now, remember this is Peter talking, and it was Peter, not too long ago, who had said none of this was going to happen to Jesus, right? … But, now, look. What happened in that 40-day period? And now, 50-day period? Something brought Peter back to the scriptures. And, it’s the Gospel of Luke that suggests who did it; who was it? Jesus, himself – that took his disciples on that walk through scriptural prophecy.

And back in Acts, we find that this is apparently having an impact also on the hearers. In Matt 22, Verse 37, where is it hitting the hearer or listeners first? … “In their hearts.” (Paraphrased below)

Matt 22:37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

That’s where it hit the two on the walk to Emmaus. (below)

Luke 24:32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?

And Peter says the very first words Jesus said in his public ministry, according to at least one gospel, and that is the word “repent.” And that word “repent” which turns most of us off in this room, and probably most of the world off, in its original is an exciting concept and absolute a pre-requisite before we can even unite with the church that the Book of Acts is talking about.

“Repent” in Greek, coming from the – well the noun is “metanoia” m-e-t-a-n-o-i-a, metanoia, meaning to change your concept about things. Change your mind about things. Change you concept about things.

Now, that is the call of the church; it was the call of Jesus to his first listeners. Change your concept; that’s all that’s needed to get totally different results. The Christ summons humanity to change its concept it’s been adhering to all along – the atrophy. Because the Holy Ghost is moving through these changed concepts, and separating the old out from the new.

And when this happens, all this scriptural exegesis, the walk to Emmaus and the changing of concept, verse 41 shows that “three thousand new members joined the church.” (See below, Paraphrased)

Acts 2:41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

Now we talk about what is needed to get members in our church. The ingredients better be there; it’s the Holy Ghost pattern. Peter didn’t invent all that, and it was the result of the church praying “with one accord” to come out with the Holy Ghost. There’s no obstacle to the Holy Ghost.

Getting our church up to the highest possible platform with nothing standing between it and the Holy Ghost – and that’s moving — both in thought and action.

Look what occurs as a result of it. In Acts 2, verse 43: “Many wonders and signs are now done by all of the apostles.” (See below, Paraphrased)

Acts 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles.

They’re healing everywhere! Not just understanding the Bible, but healing, but it looks like our comprehension of the Bible is essential to it, and both come from the Holy Ghost – both prophecy and understanding the scriptures, the key to the scriptures comes from the Holy Ghost, and no lesser source.”

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


W's PS#3-Ken Cooper’s poem on “Doctrine of Atonement” (the Christian Science Bible Lesson this week) springs from citation S1.

Ken calls this poem "Atonement (at-one-ment). It can be seen and downloaded in either its color or black-ink version via this link to the online version of Warren's PS additions by clicking on the DOWNLOADABLE PDF FILE in the UPPER RIGHT-HAND CORNER.

When Ken sent this poem, he commented: For Christians, the humility of Jesus was a shining light, that naturally made him the way, the truth and the life to all that followed him and follow him still. The Lord's Prayer, "Thy will be done" is a prayer that all our actions should be Love expressed. His full focus on God was the complete rejection of all wrong thinking, and the revelation of what true Sonship means. The Lord's Prayer does start with "Our Father" with good reason. God and His image are always perfectly at one and are One. Perfect humility is perfect reflection.

The poem this week shares the rewards of humility, – the beauty of the Father-Son relationship. The poem is available in spoken form on https://www.youtube.com/watch?v=CtrSJL_flCY while earlier spoken poems can be all found on on Ken G Cooper You Tube at https://www.youtube.com/channel/UCv6edwM4E2y4wJ98jGEPUOw


W's PS#4-Cobbey Crisler on Matt. 4: 17 (B5) “Repent, for the kingdom of heaven is at hand.”
“Verse 17. After Matthew prophesies [in verses 15 and 16 from Isaiah 9:1, 2) of the coming of the Messiah], Jesus’ opening word, according to Matthew’s gospel is “Repent.” Change your concept. Again, just as John the Baptist said in Matthew 3:2, “the kingdom of heaven is at hand.” That is radical good news for mankind.

It’s not a far-off event. Many denominations have left the impression that heaven is something attainable in the far-off future. But, the opening words of John the Baptist, as well as of Jesus, are “the kingdom of heaven is at hand,” right here. That means that we must be able to do something with it and about it. And, apparently that had something to do with the changing of our concept, even theologically, that heaven can do something about the problems that that seem to be at hand.”
"Book of Matthew, Auditing the Master," by B. Cobbey Crisler**


W’s PS#5 –Cobbey Crisler on Matthew 5:1, 2, 9, 16, 44, 48

Chapter 5 is the beginning of the Sermon on the Mount which goes all the way through to the end of Chapter 7. Whether Jesus delivered all these statements at once is a matter of conjecture. No other gospel has it treated as kind of an anthology of Jesus' statements. Whether he even delivered the Sermon on a Mount, or not, is a matter of dispute because Luke (6:12) says he spent the night before on the mountain, but came down to the plain the next day (Luke 6:17) and delivered this sermon.

So, it must not be the geographical point that's important. The sermon has to be on a mount is one way of looking at it. That's what? From the altitude of inspiration from which Jesus delivered this magnificent sermon, sometimes called the Diamond Sermon.

The Beatitudes, the blessings. The word "blessed" in our Sermon on the Mount is not really the accurate translation of the Greek. The Greek word is makarios which means "happy." Just think of the search for happiness among humanity. Here are rules laid down by Jesus simply stating that happiness can be obtained in the following ways.

First, let's ask the question why Jesus even communicated teaching to listeners. Why did he take students? What did he expect others to do with this?

Did he really expect his listeners to go out and do something about what he was saying? Or was he just a unique miracle worker who did what he did and expected others to hold him in reverence and awe for centuries following? He seemed to be a teacher who expected results from his teaching.

As a matter of fact, the Greek word for "disciple" is mathetes, the root word for mathematics. The same Greek word forms the root of our word "disciple." Stop to think of our word mathematics and what it means. You can't just be a listener in mathematics, can you? You have to be a learner who goes out and practices what he learns. This is exactly the meaning of the Greek word math­ etes. It required learners who went out to practice.

… Not just being "pro-fess-ors" of Christianity but "prac-tition-ers" of Christianity. Those who don't just profess but practice what he had to say. Therefore, we should remember that Jesus never uttered anything he hadn't practiced.

The Sermon on the Mount is in essence a description of the life of Jesus. If the word were made flesh as the gospel of John tells us, what we're looking at, then, is the Sermon-on-the-Mount made flesh in Jesus' experience. How far did he suggest we, as his students, follow him? Part way, half way?

All the way. Therefore, the Sermon on the Mount should be written ultimately "On the fleshly tables of our heart" (2 Corinthians 3:3). This book, as a physical thing, might disappear, but it would never touch the real Bible if it truly is within ourselves in our hearts.

The Sermon on the Mount begins with the Beatitudes.

These Beatitudes took the same forty days preparation of Jesus in the wilderness as the Commandments took forty as of preparation in the wilderness for Moses. It may take the same wilderness experience for you and me to appreciate w at really is there behind the Commandments and the Beatitudes. They are really the staff on which we lean. If we try to go very far without that staff, it must discipline us. The same root of the word as disciple. We must come back and learn how to deal with the plus factors and the minus factors in our own thinking. That's the baptism of the Holy Ghost and fire.

The Sermon on the Mount continues beyond the Beatitudes.

…(Verse 15). One about "men do not light a candle and put it under a bushel but on a candlestick or lamp stand." It's a lamp and lamp stand rather than candles. They didn't have wax candles then. They had very small ceramic lamps. You may have seen one of them lit with a tiny little wick dipped in olive oil coming out this narrow little spout. Imagine, that's all the light they had when the sun went down. ·

It's a narrow little land and the days are short in much of it because hills are on either side. So it takes longer for the sun to be seen and the sun sets very quickly.

(Verse 16). In asking them to "let your light so shine · before men," that often is given out of context by itself. That word "so" means "thus," let your light thus shine before men. It requires the preceding Verse 15 to explain how the light should shine. So it could be seen and its light could project and light the darkness of the house.

… (Verse 44). "I say unto you, Love your enemies, bless them that curse you, do good to them that hate you." Is Jesus just saying everybody should be helpless in the face of opposition? Or is he saying, this is your defense in opposition, and will solve the problem at hand?

(Verse 45). He says that "state of mind directly relates you and me to our Father."

(Verse 48). His final summary at the end of these pairs or choices, "We should be perfect," he said. According to what measurement? How does he regard when he got the revelation from God that Jesus was the Son of God? Did that mean for Jesus that he was the only Son of God? Notice the same relationship goes beyond, to us. Because he said it's a mandate, "Be ye therefore perfect." Why? "Even as your Father which is in heaven is perfect." If the original is perfect, the image must be.

Again, we can compare how Moses viewed this. He had somewhat the same to say. But he didn't say it in the strength of the present tense that Jesus did. In fact, in Deuteronomy 18, (Verse 13), Moses is recorded as saying, "Thou shalt be perfect before the Lord thy God." (Verse 48) Same point but different tense. Jesus said, "Be ye therefore perfect."

“The Book of Matthew, Auditing the Master: A Tax-Collector’s Report,” by B. Cobbey Crisler**


W’s PS#6-Cobbey Crisler on Matthew 7:12 (B7)
(Verse 12). The golden rule. A rule that has been the basis of almost every religion.
“Book of Matthew, Auditing the Master, A Tax-Collector’s Report,” by B. Cobbey Crisler**


W’s PS#7-Cobbey Crisler on Mark 1:16-27
In Verse 16, Peter and Andrew are introduced to us. The Anchor Bible suggests they probably already knew Jesus. That would also conform more readily to John's account. Remember, they met or saw Jesus at the baptism. That would have been down in Jordan. In Verse 14 we're back to Galilee.

There is a recognition factor. "He saw Simon, Andrew his brother." It is not by chance that Jesus appoints his disciples, "He sees them casting a net into the sea: for they were fishers.” Apparently they were not very good ones. I say that because the Anchor .Bible with tongue in cheek te11s us that there's no record anywhere in the gospels that the disciples ever caught a fish without the help of Jesus. They were ready for a new profession anyway.

Verse l 7, “Jesus said, Come after me I will make you to become fishers of men." Notice the intriguing aspect of that call. Because if you weren't intrigued, you'd stay in your fishing boat. "Fishers of men," if you weren’t up to the level of seeing the wryness of that appeal, you wouldn't move. But if you were there, “Fishers of men," let us go find out what that's all about. Then you would have left. They left a living here. Many of us may have, without being aware of it, been summoned by that same Christ-command to follow and be “fishers of men.” But we are too busy with our professions or our professions are our priority.

Verse 18. So, we do not make the same apostolic response as Simon and Andrew did, “Straightway they forsook their nets, and followed him.”

Verse 19. And ,.larerJcz.rnes cz.ndJohn." They even had a small business going. They were real entrepreneurs.

Verse 20. Because they left; their dad Zebedee with the hired servants. They were filling out Social Security forms and everything on these people. They left and went after him.” (Jesus)

Verse 21, “Straightway on the sabbath day."

Let's look at the gospel from above. Let's see the divine structure here that is motivating what we are being told. Aside from simply gathering the first disciples and paying tribute to John the Baptist's fulfillment of his mission, a greater sense of baptism, the fact that Jesus is defining things in Mark for us. He's defining things like church, and baptism, and man, and repentance, and relationship. All of these things are major definitions. But we have to move from the day-to-day approach into the narrative and see this happening in an over-all tenor behind the text.

The Sabbath day is an important thing, because what we’re supposed to do on the Sabbath day had already been defined by a commandment (Exodus 20:8). We’re to keep it holy. Is he going to be consistent or inconsistent -with this commandment? We test his every move. “He enters into the synagogue," where worship is going on, "and he teaches.”

Mark 1, Verse 22. What he is teaching is so radical that his hearers acted as if they'll never heard this before. How wonderful! That means it's inspired. They didn't recognize in his method anything they were used to in the scribal method the Bible experts, the teachers of that period. In Jesus' remarks they heard more authority coming across than they had ever heard from the local ecclesiastics.

"Now we're going to really see part of Jesus' definition of church. He begins with this preaching that we have heard him do. But his preaching is never separate from his practice of what he's preaching.

Verse 23. “And there in that synagogue a man with an unclean spirit appears." Let's ask ourselves, what is he introducing into the environment of what humans have defined as church? He is introducing healing as an appropriate, if not mandatory church activity. As a matter of fact, it has greater priority than the order of service. Everything stops for healing. Despite the fact that the great resistance of the “carnal mind," which Paul says in Romans 8:7 is "enmity against God." Mark, in Chapter 1, Verse 24 quotes this carnal mind’s resistance, "Let us alone. What have we to do with thee, thou Jesus of Nazareth.”

Is the church of that period prepared for healing? Is it ready to be regarded as a place to remedy health and other problems?

Verse 25. We find Jesus using very strong words, "Hold thy peace, and come out of him." A very imperative command. He uses almost the identical words to still a storm at sea later in Mark 4:39, “Peace, be still." How appropriate! If the message can. be used to cure a storm in nature, it can also cure a mental storm in human nature. Jesus' methodology links weather problems and the mental conflict of humanity.

Verse 26. The unclean spirit is not giving up without a fight.

This is warfare. "When it had torn him, he was convulsed, cried with a loud voice, he came out of him." Remember that God is portrayed in Psalms as speaking-and-it-was-done." So, all of the resistance is of no moment at all in the healing. It doesn't damage the individual even though it tears and convulses because the individual is better than before.

The Theological .Dictionary of the New Testament says, “It is in no sense true that the word and work of Jesus are distinct as two separate functions of his manifestation. “He-spake-and-it-was-done,” is the nature of God, and if man in his relationship to God is vvhat Genesis 1 says it is, namely, image, then the image of an original that speaks-and-it-is-done would also have to be able to speak-and-it-is-done.''

But it's God's word that we’re speaking, because that's what the image is like, God.

Verse 27. “Authority” is the point that's raised. It's almost as if religion, as defined by human kind, has come across to us with splendor, with robes, with grandeur, spectacle, but without authority. "The authority Jesus proves is illustrated by the results." This is what spreads Christianity. Not knocking on doors, not even one-to-one that we so reverence, but healing. There's a one-to-one. That news, the good news, the gospel of healing, spreads by itself. Who can hold it in? It's bigger than all of us. It's God's word applied, and capable of being applied.
“What Mark Recorded,” by B Cobbey Crisler**


W’s PS#8­­-Christine Irby Williams Post Script on Greater Works, John 14:12 (B10):
(reprinted from Warren's Met on "Christian Science" for 12-29-13):
“Jesus said… Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father…” (B-17, John 14:12) Christine Irby Williams nicely tackled the tough question of what works could possibly be greater than what Jesus did in a wonderful precamp inspirational talk to CedarS staff this May as well as in part of an inspirational address for the Christian Science Nurses conference at CedarS this September. She essentially said, in part: “Have you ever wondered what in the world Jesus meant by greater works? It does sound a little daunting. We read almost every week in the Bible Lesson something such as Jesus “went about…healing ALL manner of sickness and ALL manner of disease among the people.” He fed 5,000 men plus women and children with what had appeared to everyone else as a few loaves and fishes. He walked on water and suspended time and space. He raised to life a child who appeared to have just passed away, a young man who was on his way to be buried, and Lazarus, who had been in the grave four days already. And then, of course, he raised himself after the crucifixion, and he ascended. So what could possibly be greater than any, much less all, of that? I’ve often wondered, and I’m still pondering his promise… There has been one particular area in which it’s likely that we’ve all been aware that there is plenty of room for “greater works,” and that is working together, or what might be called collective demonstration: in families, church work, any kind of organizational work-in a church context or otherwise, in neighborhoods, in governments of all sizes, in nations, among the people, and in the world at large. Would you agree with me that these are areas that could benefit from the light of Truth, the touch of the Comforter-the healing and saving ministries of divine Love? Might we be so bold as to think about tackling the environment? World peace? World hunger? If not, why not? If so, let’s get on with it! Let us “then up and be doing,” as our hymn [#18] says!” You can read more inspiration on this and other topics from Christine that she shared at the 2012 Fern Lodge Annual Meeting at http://fernlodge.org/2012/11/jesus-promise-you-will-do-greater-works/ ]


W’s PS#9-on Science & Health p. 497:13 (S11)

FOURTH TENET (part a)

(Note: The first part of the fourth tenet first appeared in the 1887 Tenets. The next page of this study charts the development of the second part of the fourth tenet [beginning with “and we acknowledge that man…”].)

Current edition

4. We acknowledge Jesus’ atonement as the evidence of divine, efficacious Love, unfolding man’s unity with God through Christ Jesus the Way-shower; and we acknowledge that man is saved through Christ, through Truth, Life, and Love as demonstrated by the Galilean Prophet in healing the sick and overcoming sin and death.

1887 “Tenets to be Signed by those Uniting …”

Second. — We acknowledge one Father, Son and Holy Ghost, — one God, the brotherhood of man, and Divine Science. And the forgiveness of sin, which is the destruction of sin. And the atonement of Christ, which is the efficacy of Truth and Life. And the way of salvation marked out by Jesus, which is healing the sick, casting out devils [evils], and raising the dead, — uplifting a dead faith into Life and Love.

1892 (from “Church Tenets and Rules”)

2. We acknowledge and adore one Supreme God. We acknowledge His Son, the Holy Ghost, and man in His image and likeness. We acknowledge God’s forgiveness of sin, in the destruction of sin, and His present and future punishment of “whatsoever worketh abomination or maketh a lie.” We acknowledge the atonement of Christ, as the efficacy of Truth and Love. And the way of Salvation as demonstrated by Jesus casting out evils, healing the sick, and raising the dead, — resurrecting a dead faith to seize the great possibilities and living energies of the Divine Life.

1893 (from “Church Tenets and Rules”)

3. We acknowledge God’s forgiveness of sin, in the destruction of sin; and His punishment of “whatsoever worketh abomination or maketh a lie.” We acknowledge the atonement as the efficacy and evidence of Divine Love, of man’s unity with God, and of the great merits of the Way-shower.

81st edition

(1894)

4. We acknowledge the atonement as the efficacy, and evidence of divine Love, of man’s unity with God, and the great merits of the Way-shower.

251st edition

(1902)

4. We acknowledge Christ’s atonement as the evidence of divine and efficacious Love, unfolding man’s unity with God through Jesus Christ the Wayshower.

389th edition

(1906)

4. We acknowledge Jesus’ atonement as the evidence of divine, efficacious Love, unfolding man’s unity with God through Christ Jesus the Wayshower, and that man is saved through Christ, Truth, Life, and Love as demonstrated by the Galilean Prophet healing the sick and overcoming sin and death.

FOURTH TENET (Part b)

(Note: Unlike the first part of this tenet, the second part of the fourth tenet first appeared in 1879. From the 81st edition to the 388th edition of Science and Health, the second part of the fourth tenet beginning with “and we acknowledge that man….,” was part of the fifth tenet.)

Current edition

4. We acknowledge Jesus’ atonement as the evidence of divine, efficacious Love, unfolding man’s unity with God through Christ Jesus the Way-shower; and we acknowledge that man is saved through Christ, through Truth, Life, and Love as demonstrated by the Galilean Prophet in healing the sick and overcoming sin and death.

1879 “Tenets and Covenant”

2d. — We rest our hope and Faith on God, the only Life, Truth and Love, depending for salvation not on the person of God, but on the understanding of the Principle or Spirit that is God, and the demonstration of this Spirit or Principle according to those commands of our Master, “Go ye into all the world, preach the Gospel, heal the sick, and these signs shall follow them that believe” (understand). “They shall lay their hands on the sick and they shall recover.”

1887 “Tenets to be Signed by those Uniting …”

Second. — We acknowledge one Father, Son and Holy Ghost, — one God, the brotherhood of man, and Divine Science. And the forgiveness of sin, which is the destruction of sin. And the atonement of Christ, which is the efficacy of Truth and Life. And the way of salvation marked out by Jesus, which is healing the sick, casting out devils [evils], and raising the dead, — uplifting a dead faith into Life and Love.

1892 (from “Church Tenets and Rules”)

2. We acknowledge and adore one Supreme God. We acknowledge His Son, the Holy Ghost, and man in His image and likeness. We acknowledge God’s forgiveness of sin, in the destruction of sin, and His present and future punishment of “whatsoever worketh abomination or maketh a lie.” We acknowledge the atonement of Christ, as the efficacy of Truth and Love. And the way of Salvation as demonstrated by Jesus casting out evils, healing the sick, and raising the dead, — resurrecting a dead faith to seize the great possibilities and living energies of the Divine Life.

1893 (from “Church Tenets and Rules”)

4. We acknowledge the way of Salvation, demonstrated by Jesus, as the power of Truth over error, sin, sickness and death; and the resurrection of human faith to seize the great possibilities and living energies of the Divine Life.

81st edition

(1894)

5. We acknowledge the way of Salvation demonstrated by Jesus, to be the power of Truth over all error, sin, sickness, and death; and the resurrection of human faith to seize the great possibilities and living energies of divine Life.

179th edition

(1900)

5. Universal Salvation as demonstrated by Jesus, the Galilean prophet, in the power of Truth over all error, sin, sickness, and death; and the resurrection of human faith and understanding to seize the great possibilities and living energies of the divine Life.

251st edition

(1902)

5. We acknowledge that man is saved through Christ

— through divine Truth, Life, and Love, as demonstrated by the Galilean Prophet in the healing of the sick and the overcoming of sin and death. Also, that the crucifixion of Jesus and his resurrection were designed to elevate human faith and understanding to the spiritual perception of the eternal existence of the good and the real in man.

389th edition

(1906)

4. We acknowledge Jesus’ atonement as the evidence of divine, efficacious Love, unfolding man’s unity with God through Christ Jesus the Wayshower, and that man is saved through Christ, Truth, Life, and Love as demonstrated by the Galilean Prophet healing the sick and overcoming sin and death.


W’s PS#10-Here’s a link to an inspiring song by CedarS mom and award-winning Country Music artist, Cherie Brennan. It builds upon this week’s Bible Lesson citations B3 and S21. Enjoy! https://www.youtube.com/watch?v=bZMNlpZavkA

You can learn more about Cherie and buy her whole great CD “You are Loved” (and others) directly from her website at: http://cheriebrennan.com/wp/?album=you-are-loved


**You can buy your own transcripts of most of Cobbey Crisler’s 28 talks at a new website: www.crislerlibrary.co.uk Email your order or inquiry to office@crislerlibrary.co.uk, or directly to Janet Crisler, at janetcrisler7@gmail.com

April 1997, revised June 2007

CHWIP01: 65884 200 Massachusetts Avenue, Boston, MA 02115 ∙ (617) 450-7218

research@mbelibrary.org ∙ www.mbelibrary.org


W’s PS#2-Cobbey Crisler on Acts 2: 14-38 (B1)

Acts 2:14  But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words:

…And this free, uninhibited, and still disciplined, access to the one Spirit by all nations, peoples, sexes, social levels, economic status, characterizes Christianity from the very beginning – not necessarily in the member’s thought, but that’s what the Holy Ghost is communicating, whether the members believe it or hear it, even today.

The separation into denominationalism was not the Holy Spirit’s idea. The embracing of universal humanity was. And here, we find even the ability to prophecy, both sexes, and not necessarily limited to nationality.

Now, in Acts 2, verse 22, Peter begins his lecture in earnest, and his sermon includes a definite documentation that “Jesus is the Messiah of scripture” and not just the Messiah who is the king and political leader but “the one who would be forced to meet every obstacle the world put in his path and overcome every one of them, certainly a way-shower to whom all humanity could relate.” (paraphrased below)

Acts 2:22 Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

Here he says in Acts 2, Verse 23 that “Jesus was delivered by the determinate counsel and foreknowledge of God.” Now, that’s just another way of saying what? Where do you find the “determinate counsel and foreknowledge of God”? (below) In the scriptures, specifically – prophecy.

Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:

Acts 2:32 This Jesus hath God raised up, whereof we all are witnesses.

Acts 2:36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

Now, remember this is Peter talking, and it was Peter, not too long ago, who had said none of this was going to happen to Jesus, right? … But, now, look. What happened in that 40-day period? And now, 50-day period? Something brought Peter back to the scriptures. And, it’s the Gospel of Luke that suggests who did it; who was it? Jesus, himself – that took his disciples on that walk through scriptural prophecy.

And back in Acts, we find that this is apparently having an impact also on the hearers. In Matt 22, Verse 37, where is it hitting the hearer or listeners first? … “In their hearts.” (Paraphrased below)

Matt 22:37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

That’s where it hit the two on the walk to Emmaus. (below)

Luke 24:32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?

And Peter says the very first words Jesus said in his public ministry, according to at least one gospel, and that is the word “repent.” And that word “repent” which turns most of us off in this room, and probably most of the world off, in its original is an exciting concept and absolute a pre-requisite before we can even unite with the church that the Book of Acts is talking about.

“Repent” in Greek, coming from the – well the noun is “metanoia” m-e-t-a-n-o-i-a, metanoia, meaning to change your concept about things. Change your mind about things. Change you concept about things.

Now, that is the call of the church; it was the call of Jesus to his first listeners. Change your concept; that’s all that’s needed to get totally different results. The Christ summons humanity to change its concept it’s been adhering to all along – the atrophy. Because the Holy Ghost is moving through these changed concepts, and separating the old out from the new.

And when this happens, all this scriptural exegesis, the walk to Emmaus and the changing of concept, verse 41 shows that “three thousand new members joined the church.” (See below, Paraphrased)

Acts 2:41 Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

Now we talk about what is needed to get members in our church. The ingredients better be there; it’s the Holy Ghost pattern. Peter didn’t invent all that, and it was the result of the church praying “with one accord” to come out with the Holy Ghost. There’s no obstacle to the Holy Ghost.

Getting our church up to the highest possible platform with nothing standing between it and the Holy Ghost – and that’s moving — both in thought and action.

Look what occurs as a result of it. In Acts 2, verse 43: “Many wonders and signs are now done by all of the apostles.” (See below, Paraphrased)

Acts 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles.

They’re healing everywhere! Not just understanding the Bible, but healing, but it looks like our comprehension of the Bible is essential to it, and both come from the Holy Ghost – both prophecy and understanding the scriptures, the key to the scriptures comes from the Holy Ghost, and no lesser source.”

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


W's PS#3-Ken Cooper’s poem on “Doctrine of Atonement” (the Christian Science Bible Lesson this week) springs from citation S1.

Ken calls this poem "Atonement (at-one-ment). It can be seen and downloaded in either its color or black-ink version via this link to the online version of Warren's PS additions by clicking on the DOWNLOADABLE PDF FILE in the UPPER RIGHT-HAND CORNER.

When Ken sent this poem, he commented: For Christians, the humility of Jesus was a shining light, that naturally made him the way, the truth and the life to all that followed him and follow him still. The Lord's Prayer, "Thy will be done" is a prayer that all our actions should be Love expressed. His full focus on God was the complete rejection of all wrong thinking, and the revelation of what true Sonship means. The Lord's Prayer does start with "Our Father" with good reason. God and His image are always perfectly at one and are One. Perfect humility is perfect reflection.

The poem this week shares the rewards of humility, – the beauty of the Father-Son relationship. The poem is available in spoken form on https://www.youtube.com/watch?v=CtrSJL_flCY while earlier spoken poems can be all found on on Ken G Cooper You Tube at https://www.youtube.com/channel/UCv6edwM4E2y4wJ98jGEPUOw


W's PS#4-Cobbey Crisler on Matt. 4: 17 (B5) “Repent, for the kingdom of heaven is at hand.”
“Verse 17. After Matthew prophesies [in verses 15 and 16 from Isaiah 9:1, 2) of the coming of the Messiah], Jesus’ opening word, according to Matthew’s gospel is “Repent.” Change your concept. Again, just as John the Baptist said in Matthew 3:2, “the kingdom of heaven is at hand.” That is radical good news for mankind.

It’s not a far-off event. Many denominations have left the impression that heaven is something attainable in the far-off future. But, the opening words of John the Baptist, as well as of Jesus, are “the kingdom of heaven is at hand,” right here. That means that we must be able to do something with it and about it. And, apparently that had something to do with the changing of our concept, even theologically, that heaven can do something about the problems that that seem to be at hand.”
Book of Matthew, Auditing the Master, by B. Cobbey Crisler**


W’s PS#5 –Cobbey Crisler on Matthew 5:1, 2, 9, 16, 44, 48

Chapter 5 is the beginning of the Sermon on the Mount which goes all the way through to the end of Chapter 7. Whether Jesus delivered all these statements at once is a matter of conjecture. No other gospel has it treated as kind of an anthology of Jesus' statements. Whether he even delivered the Sermon on a Mount, or not, is a matter of dispute because Luke (6:12) says he spent the night before on the mountain, but came down to the plain the next day (Luke 6:17) and delivered this sermon.

So, it must not be the geographical point that's important. The sermon has to be on a mount is one way of looking at it. That's what? From the altitude of inspiration from which Jesus delivered this magnificent sermon, sometimes called the Diamond Sermon.

The Beatitudes, the blessings. The word "blessed" in our Sermon on the Mount is not really the accurate translation of the Greek. The Greek word is makarios which means "happy." Just think of the search for happiness among humanity. Here are rules laid down by Jesus simply stating that happiness can be obtained in the following ways.

First, let's ask the question why Jesus even communicated teaching to listeners. Why did he take students? What did he expect others to do with this?

Did he really expect his listeners to go out and do something about what he was saying? Or was he just a unique miracle worker who did what he did and expected others to hold him in reverence and awe for centuries following? He seemed to be a teacher who expected results from his teaching.

As a matter of fact, the Greek word for "disciple" is mathetes, the root word for mathematics. The same Greek word forms the root of our word "disciple." Stop to think of our word mathematics and what it means. You can't just be a listener in mathematics, can you? You have to be a learner who goes out and practices what he learns. This is exactly the meaning of the Greek word math­ etes. It required learners who went out to practice.

Not just being "pro-fess-ors" of Christianity but "prac-tition-ers" of Christianity. Those who don't just profess but practice what he had to say. Therefore, we should remember that Jesus never uttered anything he hadn't practiced.

The Sermon on the Mount is in essence a description of the life of Jesus. If the word were made flesh as the gospel of John tells us, what we're looking at, then, is the Sermon-on-the-Mount made flesh in Jesus' experience. How far did he suggest we, as his students, follow him? Part way, half way?

All the way. Therefore, the Sermon on the Mount should be written ultimately "On the fleshly tables of our heart" (2 Corinthians 3:3). This book, as a physical thing, might disappear, but it would never touch the real Bible if it truly is within ourselves in our hearts.

The Sermon on the Mount begins with the Beatitudes.

These Beatitudes took the same forty days preparation of Jesus in the wilderness as the Commandments took forty as of preparation in the wilderness for Moses. It may take the same wilderness experience for you and me to appreciate w at really is there behind the Commandments and the Beatitudes. They are really the staff on which we lean. If we try to go very far without that staff, it must discipline us. The same root of the word as disciple. We must come back and learn how to deal with the plus factors and the minus factors in our own thinking. That's the baptism of the Holy Ghost and fire.

The Sermon on the Mount continues beyond the Beatitudes.

…(Verse 15). One about "men do not light a candle and put it under a bushel but on a candlestick or lamp stand." It's a lamp and lamp stand rather than candles. They didn't have wax candles then. They had very small ceramic lamps. You may have seen one of them lit with a tiny little wick dipped in olive oil coming out this narrow little spout. Imagine, that's all the light they had when the sun went down. ·

It's a narrow little land and the days are short in much of it because hills are on either side. So it takes longer for the sun to be seen and the sun sets very quickly.

(Verse 16). In asking them to "let your light so shine · before men," that often is given out of context by itself. That word "so" means "thus," let your light thus shine before men. It requires the preceding Verse 15 to explain how the light should shine. So it could be seen and its light could project and light the darkness of the house.

… (Verse 44). "I say unto you, Love your enemies, bless them that curse you, do good to them that hate you." Is Jesus just saying everybody should be helpless in the face of opposition? Or is he saying, this is your defense in opposition, and will solve the problem at hand?

(Verse 45). He says that "state of mind directly relates you and me to our Father."

(Verse 48). His final summary at the end of these pairs or choices, "We should be perfect," he said. According to what measurement? How does he regard when he got the revelation from God that Jesus was the Son of God? Did that mean for Jesus that he was the only Son of God? Notice the same relationship goes beyond, to us. Because he said it's a mandate, "Be ye therefore perfect." Why? "Even as your Father which is in heaven is perfect." If the original is perfect, the image must be.

Again, we can compare how Moses viewed this. He had somewhat the same to say. But he didn't say it in the strength of the present tense that Jesus did. In fact, in Deuteronomy 18, (Verse 13), Moses is recorded as saying, "Thou shalt be perfect before the Lord thy God." (Verse 48) Same point but different tense. Jesus said, "Be ye therefore perfect."

“The Book of Matthew, Auditing the Master: A Tax-Collector’s Report,” by B. Cobbey Crisler**


W’s PS#6-Cobbey Crisler on Matthew 7:12 (B7)
(Verse 12). The golden rule. A rule that has been the basis of almost every religion.
“Book of Matthew, Auditing the Master, A Tax-Collector’s Report,” by B. Cobbey Crisler**


W’s PS#7-Cobbey Crisler on Mark 1:16-27
In Verse 16, Peter and Andrew are introduced to us. The Anchor Bible suggests they probably already knew Jesus. That would also conform more readily to John's account. Remember, they met or saw Jesus at the baptism. That would have been down in Jordan. In Verse 14 we're back to Galilee.

There is a recognition factor. "He saw Simon, Andrew his brother." It is not by chance that Jesus appoints his disciples, "He sees them casting a net into the sea: for they were fishers.” Apparently they were not very good ones. I say that because the Anchor .Bible with tongue in cheek te11s us that there's no record anywhere in the gospels that the disciples ever caught a fish without the help of Jesus. They were ready for a new profession anyway.

Verse l 7, “Jesus said, Come after me I will make you to become fishers of men." Notice the intriguing aspect of that call. Because if you weren't intrigued, you'd stay in your fishing boat. "Fishers of men," if you weren’t up to the level of seeing the wryness of that appeal, you wouldn't move. But if you were there, “Fishers of men," let us go find out what that's all about. Then you would have left. They left a living here. Many of us may have, without being aware of it, been summoned by that same Christ-command to follow and be “fishers of men.” But we are too busy with our professions or our professions are our priority.

Verse 18. So, we do not make the same apostolic response as Simon and Andrew did, “Straightway they forsook their nets, and followed him.”

Verse 19. And ,.larerJcz.rnes cz.ndJohn." They even had a small business going. They were real entrepreneurs.

Verse 20. Because they left; their dad Zebedee with the hired servants. They were filling out Social Security forms and everything on these people. They left and went after him.” (Jesus)

Verse 21, “Straightway on the sabbath day."

Let's look at the gospel from above. Let's see the divine structure here that is motivating what we are being told. Aside from simply gathering the first disciples and paying tribute to John the Baptist's fulfillment of his mission, a greater sense of baptism, the fact that Jesus is defining things in Mark for us. He's defining things like church, and baptism, and man, and repentance, and relationship. All of these things are major definitions. But we have to move from the day-to-day approach into the narrative and see this happening in an over-all tenor behind the text.

The Sabbath day is an important thing, because what we’re supposed to do on the Sabbath day had already been defined by a commandment (Exodus 20:8). We’re to keep it holy. Is he going to be consistent or inconsistent -with this commandment? We test his every move. “He enters into the synagogue," where worship is going on, "and he teaches.”

Mark 1, Verse 22. What he is teaching is so radical that his hearers acted as if they'll never heard this before. How wonderful! That means it's inspired. They didn't recognize in his method anything they were used to in the scribal method the Bible experts, the teachers of that period. In Jesus' remarks they heard more authority coming across than they had ever heard from the local ecclesiastics.

"Now we're going to really see part of Jesus' definition of church. He begins with this preaching that we have heard him do. But his preaching is never separate from his practice of what he's preaching.

Verse 23. “And there in that synagogue a man with an unclean spirit appears." Let's ask ourselves, what is he introducing into the environment of what humans have defined as church? He is introducing healing as an appropriate, if not mandatory church activity. As a matter of fact, it has greater priority than the order of service. Everything stops for healing. Despite the fact that the great resistance of the “carnal mind," which Paul says in Romans 8:7 is "enmity against God." Mark, in Chapter 1, Verse 24 quotes this carnal mind’s resistance, "Let us alone. What have we to do with thee, thou Jesus of Nazareth.”

Is the church of that period prepared for healing? Is it ready to be regarded as a place to remedy health and other problems?

Verse 25. We find Jesus using very strong words, "Hold thy peace, and come out of him." A very imperative command. He uses almost the identical words to still a storm at sea later in Mark 4:39, “Peace, be still." How appropriate! If the message can. be used to cure a storm in nature, it can also cure a mental storm in human nature. Jesus' methodology links weather problems and the mental conflict of humanity.

Verse 26. The unclean spirit is not giving up without a fight.

This is warfare. "When it had torn him, he was convulsed, cried with a loud voice, he came out of him." Remember that God is portrayed in Psalms as speaking-and-it-was-done." So, all of the resistance is of no moment at all in the healing. It doesn't damage the individual even though it tears and convulses because the individual is better than before.

The Theological .Dictionary of the New Testament says, “It is in no sense true that the word and work of Jesus are distinct as two separate functions of his manifestation. “He-spake-and-it-was-done,” is the nature of God, and if man in his relationship to God is vvhat Genesis 1 says it is, namely, image, then the image of an original that speaks-and-it-is-done would also have to be able to speak-and-it-is-done.''

But it's God's word that we’re speaking, because that's what the image is like, God.

Verse 27. “Authority” is the point that's raised. It's almost as if religion, as defined by human kind, has come across to us with splendor, with robes, with grandeur, spectacle, but without authority. "The authority Jesus proves is illustrated by the results." This is what spreads Christianity. Not knocking on doors, not even one-to-one that we so reverence, but healing. There's a one-to-one. That news, the good news, the gospel of healing, spreads by itself. Who can hold it in? It's bigger than all of us. It's God's word applied, and capable of being applied.
“What Mark Recorded,” by B Cobbey Crisler**


W’s PS#8­­-Christine Irby Williams Post Script on Greater Works, John 14:12 (B10):
(reprinted from Warren's Met on "Christian Science" for 12-29-13):
“Jesus said… Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father…” (B-17, John 14:12) Christine Irby Williams nicely tackled the tough question of what works could possibly be greater than what Jesus did in a wonderful precamp inspirational talk to CedarS staff this May as well as in part of an inspirational address for the Christian Science Nurses conference at CedarS this September. She essentially said, in part: “Have you ever wondered what in the world Jesus meant by greater works? It does sound a little daunting. We read almost every week in the Bible Lesson something such as Jesus “went about…healing ALL manner of sickness and ALL manner of disease among the people.” He fed 5,000 men plus women and children with what had appeared to everyone else as a few loaves and fishes. He walked on water and suspended time and space. He raised to life a child who appeared to have just passed away, a young man who was on his way to be buried, and Lazarus, who had been in the grave four days already. And then, of course, he raised himself after the crucifixion, and he ascended. So what could possibly be greater than any, much less all, of that? I’ve often wondered, and I’m still pondering his promise… There has been one particular area in which it’s likely that we’ve all been aware that there is plenty of room for “greater works,” and that is working together, or what might be called collective demonstration: in families, church work, any kind of organizational work-in a church context or otherwise, in neighborhoods, in governments of all sizes, in nations, among the people, and in the world at large. Would you agree with me that these are areas that could benefit from the light of Truth, the touch of the Comforter-the healing and saving ministries of divine Love? Might we be so bold as to think about tackling the environment? World peace? World hunger? If not, why not? If so, let’s get on with it! Let us “then up and be doing,” as our hymn [#18] says!” You can read more inspiration on this and other topics from Christine that she shared at the 2012 Fern Lodge Annual Meeting at http://fernlodge.org/2012/11/jesus-promise-you-will-do-greater-works/ ]


W’s PS#9-on Science & Health p. 497:13 (S11)

FOURTH TENET (part a)

(Note: The first part of the fourth tenet first appeared in the 1887 Tenets. The next page of this study charts the development of the second part of the fourth tenet [beginning with “and we acknowledge that man…”].)

Current edition

4. We acknowledge Jesus’ atonement as the evidence of divine, efficacious Love, unfolding man’s unity with God through Christ Jesus the Way-shower; and we acknowledge that man is saved through Christ, through Truth, Life, and Love as demonstrated by the Galilean Prophet in healing the sick and overcoming sin and death.

1887 “Tenets to be Signed by those Uniting …”

Second. — We acknowledge one Father, Son and Holy Ghost, — one God, the brotherhood of man, and Divine Science. And the forgiveness of sin, which is the destruction of sin. And the atonement of Christ, which is the efficacy of Truth and Life. And the way of salvation marked out by Jesus, which is healing the sick, casting out devils [evils], and raising the dead, — uplifting a dead faith into Life and Love.

1892 (from “Church Tenets and Rules”)

2. We acknowledge and adore one Supreme God. We acknowledge His Son, the Holy Ghost, and man in His image and likeness. We acknowledge God’s forgiveness of sin, in the destruction of sin, and His present and future punishment of “whatsoever worketh abomination or maketh a lie.” We acknowledge the atonement of Christ, as the efficacy of Truth and Love. And the way of Salvation as demonstrated by Jesus casting out evils, healing the sick, and raising the dead, — resurrecting a dead faith to seize the great possibilities and living energies of the Divine Life.

1893 (from “Church Tenets and Rules”)

3. We acknowledge God’s forgiveness of sin, in the destruction of sin; and His punishment of “whatsoever worketh abomination or maketh a lie.” We acknowledge the atonement as the efficacy and evidence of Divine Love, of man’s unity with God, and of the great merits of the Way-shower.

81st edition

(1894)

4. We acknowledge the atonement as the efficacy, and evidence of divine Love, of man’s unity with God, and the great merits of the Way-shower.

251st edition

(1902)

4. We acknowledge Christ’s atonement as the evidence of divine and efficacious Love, unfolding man’s unity with God through Jesus Christ the Wayshower.

389th edition

(1906)

4. We acknowledge Jesus’ atonement as the evidence of divine, efficacious Love, unfolding man’s unity with God through Christ Jesus the Wayshower, and that man is saved through Christ, Truth, Life, and Love as demonstrated by the Galilean Prophet healing the sick and overcoming sin and death.

FOURTH TENET (Part b)

(Note: Unlike the first part of this tenet, the second part of the fourth tenet first appeared in 1879. From the 81st edition to the 388th edition of Science and Health, the second part of the fourth tenet beginning with “and we acknowledge that man….,” was part of the fifth tenet.)

Current edition

4. We acknowledge Jesus’ atonement as the evidence of divine, efficacious Love, unfolding man’s unity with God through Christ Jesus the Way-shower; and we acknowledge that man is saved through Christ, through Truth, Life, and Love as demonstrated by the Galilean Prophet in healing the sick and overcoming sin and death.

1879 “Tenets and Covenant”

2d. — We rest our hope and Faith on God, the only Life, Truth and Love, depending for salvation not on the person of God, but on the understanding of the Principle or Spirit that is God, and the demonstration of this Spirit or Principle according to those commands of our Master, “Go ye into all the world, preach the Gospel, heal the sick, and these signs shall follow them that believe” (understand). “They shall lay their hands on the sick and they shall recover.”

1887 “Tenets to be Signed by those Uniting …”

Second. — We acknowledge one Father, Son and Holy Ghost, — one God, the brotherhood of man, and Divine Science. And the forgiveness of sin, which is the destruction of sin. And the atonement of Christ, which is the efficacy of Truth and Life. And the way of salvation marked out by Jesus, which is healing the sick, casting out devils [evils], and raising the dead, — uplifting a dead faith into Life and Love.

1892 (from “Church Tenets and Rules”)

2. We acknowledge and adore one Supreme God. We acknowledge His Son, the Holy Ghost, and man in His image and likeness. We acknowledge God’s forgiveness of sin, in the destruction of sin, and His present and future punishment of “whatsoever worketh abomination or maketh a lie.” We acknowledge the atonement of Christ, as the efficacy of Truth and Love. And the way of Salvation as demonstrated by Jesus casting out evils, healing the sick, and raising the dead, — resurrecting a dead faith to seize the great possibilities and living energies of the Divine Life.

1893 (from “Church Tenets and Rules”)

4. We acknowledge the way of Salvation, demonstrated by Jesus, as the power of Truth over error, sin, sickness and death; and the resurrection of human faith to seize the great possibilities and living energies of the Divine Life.

81st edition

(1894)

5. We acknowledge the way of Salvation demonstrated by Jesus, to be the power of Truth over all error, sin, sickness, and death; and the resurrection of human faith to seize the great possibilities and living energies of divine Life.

179th edition

(1900)

5. Universal Salvation as demonstrated by Jesus, the Galilean prophet, in the power of Truth over all error, sin, sickness, and death; and the resurrection of human faith and understanding to seize the great possibilities and living energies of the divine Life.

251st edition

(1902)

5. We acknowledge that man is saved through Christ

— through divine Truth, Life, and Love, as demonstrated by the Galilean Prophet in the healing of the sick and the overcoming of sin and death. Also, that the crucifixion of Jesus and his resurrection were designed to elevate human faith and understanding to the spiritual perception of the eternal existence of the good and the real in man.

389th edition

(1906)

4. We acknowledge Jesus’ atonement as the evidence of divine, efficacious Love, unfolding man’s unity with God through Christ Jesus the Wayshower, and that man is saved through Christ, Truth, Life, and Love as demonstrated by the Galilean Prophet healing the sick and overcoming sin and death.


W’s PS#10-Here’s a link to an inspiring song by CedarS mom and award-winning Country Music artist, Cherie Brennan. It builds upon this week’s Bible Lesson citations B3 and S21. Enjoy! https://www.youtube.com/watch?v=bZMNlpZavkA

You can learn more about Cherie and buy her whole great CD “You are Loved” (and others) directly from her website at: http://cheriebrennan.com/wp/?album=you-are-loved


**You can buy your own transcripts of most of Cobbey Crisler’s 28 talks at a new website: www.crislerlibrary.co.uk Email your order or inquiry to office@crislerlibrary.co.uk, or directly to Janet Crisler, at janetcrisler7@gmail.com

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