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Be Formed Anew! Rise Up and Walk! [#3,#4]
Insights from Cobbey Crisler, Ken Cooper and Peter B. Allen on select citations for
“Mortals and Immortals”— The Christian Science Bible Lesson for November 18, 2018

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Warren’s (W’s) PS#1— Cobbey Crisler on I Corinthians 13: 12 (RR) “see face to face”
Verse 12. Seeing “face to face” is a mental thing…
“then I shall know even as I am known…” What God know of us, we know of ourselves and others…
[Transcribed from notes from Cobbey taken in the margin of Warren’s Bible]


W’s PS#2—Cobbey Crisler on II Corinthians 3.13-18 (B4)
“In Verse 13 it says that Moses had to “put a veil on his face,” because… they weren’t really ready to face the abolition of so much that we trust right now that doesn’t deserve our trust, so much that we depend upon, other than God.”

Instead of that veil, look what we must do in Verse 18, "We all, with," what? "Open face." Now here are the instructions; when in doubt, read the instructions. "We all, with open face," no veil, no mist. "Behold," how? "As in a glass." Immediately we're talking about what? Original and reflection. What are we supposed to look at? What's our model? "The glory of the Lord," and look what's going to happen.

Are we going to be changed into shame? No, the more we look at our Original, the more we will be "changed." It's passive again; we're not doing the changing. Our focus on God changes us. The more light we face, the more transparent we become for that light. We "are changed into the same image."

Does it happen over night, all at once? No, "from glory to glory." Here we have the word glory expressing the very steps of our way, not from crisis to crisis, but from "glory," that's victory. There is an identity that is showing its supremacy over everything that the world has calculated to suppress it. It's "from glory to glory" that we go down the way, making visible spiritual progress, because it's happening from "the Spirit of the Lord."

This verse has caused the Interpreter's Bible Dictionary to say that glory to Paul is "a partly fulfilled reality, although it is also a future expectation into which we enter by degrees."

We know when we've progressed just as we know when we've been inspired. We have already found glory palpable to our spiritual senses right here. Here is the link the human has with the divine, the link that we can tug on in the midst of kinds of bad news. This is why the gospel, or good news, elevates, uplifts our human experience because it is linked to facts that are quite applicable now, even though only partly fulfilled, perhaps some even tenuously based on what we think is hope rather than present fulfillment.”
Transcribed from “Glory: Divine Nature in the Bible,” by B. Cobbey Crisler**


W’s PS#3aCobbey Crisler on the withered hand healing in Mark 3:1-5 (B8)
“In Mark 3, Verse 1, we have a renewed definition for church where another healing occurs in the church context, namely, ‘the man that had the withered hand.’… According to an earlier, largely lost gospel called the Gospel of Hebrews, we find this man saying to Jesus, “I was a mason seeking a livelihood with my hands. I pray thee, Jesus, to restore me my health that I may not beg meanly for my food.’ According to Luke 6:6, it was his right hand. As a mason, you could not really pursue your craft. If that is an authentic recollection, it just adds a little more enrichment to our comprehension of the story. Again, it’s the Sabbath and we find that prayer is a church activity. It would be hard to find someone that would disagree with that no matter what denomination one belongs to. Healing would have to take place, because prayer is no idle exercise without results. Healing follows prayer…
Verse 3. Jesus stops the order of service again. He says to the man with the withered hand, ‘Stand forth.’ Would that electrify most congregational worship today? ‘Stand forth.’ Everything stops. The priority is here.
Verse 4. Then he asks the question, ‘Is it lawful,’ is it a church rule, ‘to do good on the Sabbath days, or to do evil?’ Notice his definition of ‘doing-good’ here. He must not remain on the surface. Doing-good for Jesus would be what? Healing the man. Doing-evil would be what? Not healing the man. He regarded not-healing as evil. The normality of the spiritual function of healing is underscored here…
Verse 5. Then he says, ‘Stretch forth thine hand.’ Why didn’t he go and stretch it forth for him? Again, the consistency of having dominion. Dominion doesn’t exercise you, does it? You exercise it… ‘Stretch forth thine hand and it was restored whole.’”
“What Mark Recorded,”
by B. Cobbey Crisler**

This stone mason no doubt could earn a living again using his hands.

PS#3b—Cobbey Crisler on Mark 3.1-5 (B20): dominion method works from “Heal the Sick”
“Chapter 3 of Mark, Verse 1, the man with the withered hand. It's on the sabbath day again. Jesus hadn't checked his calendar. Here it is in the middle of a service, the man with the withered hand. [Verse 2:] they're watching Jesus, almost like they hope he will break the sabbath rule, so they could accuse him of something.

Notice how he takes this early church-service-to-be. [Verse 3:] "He says," right in the middle of the service, in the middle of the synagogue, "to the man with the withered hand, Stand forth."

So, he's going to make an issue out of it. Then, he turns to those around. Notice, again, this is not an immediate healing. He deals with the environment. [Verse 4:] "He says, Is it lawful to do good on the sabbath days, or to do evil?" How about that being the basic law for what we do and where? If it's good, it's according to the law. If it's evil, it isn't, regardless of what man has legislated to the contrary. "They didn't answer him."

[Verse 5:] It says, "he looked round about on them with anger." Only Mark used those things with reference to Jesus. And "being grieved for the hardness of their hearts," the blindness of what? Of ecclesiasticism. "He says to the man, Stretch forth thine hand." Did he go up to that man and say, [Speaker made sound of physically straightening out the man's hand] Did he do it himself, "Let me help you," even though it was bent perpendicularly to his arm probably?

He says to that man to do what? "You do it." Notice what his support of that man's ability to do resulted in. Suppose Jesus had gone up and done that to him, performed a surgical operation, in a sense, on that man's arm? It would have been depending on person and not God. [Live recording voice: not clear] That's right. Look at the great impersonal freedom, plus the dignity of the man in participating in his own healing. Is it dominion if someone else does it for you? It's not your dominion. It's someone else's. Jesus told him to stretch forth his hand, the very thing he thought he couldn't do. He does, "restored whole as the other."

We're just sitting here as neophytes in the twentieth century reading the account of a method which worked. If we are laboratory scientists at all, or oriented in that direction in our century, which we certainly should be in our technological age, the least we should do is to be willing to study the method and see if it works.”
“’Heal the Sick’: A Scriptural Record,” by B. Cobbey Crisler**


W’s PS#4 —Hymn 565 in our 2017 Hymnal (and Hymn 453 in the Christian Science Hymnal Supplement) has the two citations from Section 3 in it. One is “Stretch forth your hand” when Jesus healed the man with the withered hand (B8). The other is “Spirit will form you anew” from citation S16 (SH 425:24). This “Rise up and Walk” hymn with words and music by Peter B. Allen was CedarS 2017 Metaphysical theme

For campers taking on new challenges at camp— be it living in a cabin for the first time, making new friends, or trying a new program or activity— we love the comforting promise of the hymn’s line, “Carefree and strong, you are His song perfect for all to see.”* This line will also offer great opportunities to address the differences between being carefree and careless! And in working and praying that every dear one who comes through CedarS’ gates feels a divine sense of home and belonging, we love the hymn’s promise: “Heaven is here, harmony’s bliss to everyone belongs.”

We will also use Hymn 453 to dive more deeply into our Pastor. The hymn quotes so many of Jesus Christ’s commands related to healing, including the following:

  • “rise up and walk” (Luke 5:23; John 5:8; Acts 3:6, as uttered by Peter);
  • “take up your bed” (Matt 9: 6; Mark 2: 9 & 11; John 5: 8, 11 & 12);
  • “stretch forth your hand” (Matt 12:13; Mark 3:5; Luke 6: 10; as well as 10 Old Testament references);
  • “receive your sight” (Mark 10:51-52; Luke 18:41-42; Acts 22: 13, as uttered by Ananias);
  • “heal the sick, cleanse the leapers, raise the dead, cast out demons” (Matthew 10:8).

The hymn also references Jesus’ promise that such healing will continued today: “These works shall you do, and greater still” (see John 14:12).

And we will certainly explore the hymn’s line, “Holding your thought to the good and the true, Spirit will form you anew” through the lens of the passages in Science and Health by Mary Baker Eddy that read: “Hold thought steadfastly to the enduring, the good, and the true, and you will bring these into your experience proportionably to their occupancy of your thoughts” (SH 261: 4) and “Correct material belief by spiritual understanding, and Spirit will form you anew” (SH 425: 24-25).

Hope you enjoy singing, studying, praying, and applying this hymn with us this week..


W’s PS#5 — Cobbey Crisler on Matthew 17.1-9 (B9) Transfiguration
“Chapter 17: There is a renewed opportunity for the disciples, three of them at least, to witness who Jesus was.

(Verse 1). "Peter, James, and John come to a high mountain apart,"
(Verse 2). "He was transfigured: his face did shine,"

(Verse 3). And there is a breakthrough here because "we find Moses and Elijah talking with Jesus." What is special about that is Moses really is the prime figure in the law, isn't he? Elias is the prime figure in the prophets. So, in a way, it represents the three major sections of the Bible, long before it was sewn together in the backbone of a book.

We know what they were talking about, at least. The gospel of Luke (9:31) is the only one

which tells us what the subject of conversation was on the Mount of Transfiguration. Luke tells us that they were discussing his "decease" which was forthcoming in Jerusalem. When J. Robert Oppenheimer (1904-67, U.S. nuclear physicist) wanted to talk with someone on his level, he probably wouldn't give us a call. He'd go to look for Einstein. If Jesus were approaching his meeting with the last enemy known as death, just look at Moses and Elias.

What had Elias or Elijah accomplished? He had ascended, according to the Old Testament report 2 Kings 2:11. What about Moses? It doesn't say exactly, but they never could find his body. They sent out expedition after expedition that came up empty handed. In fact, there is the intertestamental (the period between the close of the OLD TESTAMENT and the beginning of the NEW TESTAMENT) literature written called "The Assumption of Moses" where it has long been held in Jewish tradition that Moses had ascended. There is this common point of unity among those three men on that mountain.

Verse 9 (of Matthew 17). Our translation says, "Tell the vision to no man, until the Son of man be risen again from the dead." I can't find a Greek version that supports the word "again." But if it is genuine, it implies that, in effect, Jesus had to rise from the dead to communicate to these men. He had to have overcome the death barrier.

The three disciples didn't communicate with them, but they knew who they were. Isn't that interesting? That says something about identity, our identity. The identity of Moses and Elias was apparently communicable. But there was no discussion back and forth between Peter, James, and John and those on the mountain. It's sort of like television, isn't it? You can tune in at a distance. You can see people on the screen who are thousands of miles from you. Maybe even bouncing off satellites. But you can't communicate with them. Distance and time have been overcome and we can see but not communicate.

(Verse 4). They were bored there, Peter, James, and John. Peter tries to interrupt. Peter liked to feel busy. On the top of the mountain Jesus, Moses, and Elias had their thing going. So he said, "It's good for us to be here." Really, the transfiguration didn't need Peter's endorsement. But he gave it. He said, 'It's good for us to be here. While you're up there, why don't we do something down here, instead of just sitting. We can build three tabernacles, one for thee, one for Moses, and one for Elias."

Verse 5 is when the announcement comes once again very much like the baptism (Matthew 3:17) which is rooted in prophecy.

“This is my beloved Son, in whom I am well pleased; hear ye him.”


W’s PS#6 –Ken Cooper’s poem "God and Man Are One" for this week’s Christian Science Bible Lesson on “Mortals and Immortals” springs from Bible citation B17 in which Jesus is transfigured. You can see and download "God and Man Are One" by clicking on Download in the upper right of CedarS online version of these PS additions by Warren, or the online version of the actual Met(aphysical) Application Ideas for this week’s Bible Lesson by Craig Ghislin, CS.

This poem can also be found on

https://www.youtube.com/watch?v=Xgex5Mt3Hdw, with the full range on https://www.youtube.com/channel/UCv6edwM4E2y4wJ98jGEPUOw. Comments about the poem are recorded under the video, and more detail available under "SHOW MORE".


W’s PS#7—Cobbey Crisler on John 17.1-3 Jesus praying audibly
“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."

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


**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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