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W's Post Scripts: Let Love Lead the Way to Your Gift that Keeps on Giving!
Insights from Cobbey Crisler, Ken Cooper, Christine Williams & others on select citations for
Christian Science”—
the Christian Science Bible Lesson for December 30, 2018

Warren’s (W’s) PS#1 on the Golden Text and being God’s witnesses—(also B11) Ken Cooper’s poem offering this week—“Let Love Lead the Way”—springs from the Golden Text and speaks about witnessing during Christmas week. It can be accessed under Downloads near the upper right corner of the online version of Warren’s Application Post Scripts. When Ken emailed this week’s contribution to me, he added:

"The vital part, heart and soul of Christian Science, is Love." Science & Health p. 113:5
This surely too is the key theme of Christmas, exemplified in the love that Jesus demonstrated throughout his life, and urged his followers to do the same. The world now is surely in need of us to love one another as did Jesus, and as did Mary Baker Eddy. They were clearly witnesses, and we must be too. (Golden Text)

I have attached the pdf copies. The You Tube link for the poem is, while the complete range is on Ken G Cooper Poetry You Tube

Happy Christmas to all the staff and all subscribers!!”

W’s PS#2—Cobbey Crisler on Jeremiah 31-34 (RR)
“Jeremiah himself almost pinpoints the time in history when it [his new covenant prophesy] is fulfilled [of a religion that becomes an answer for those with problems1. It’s been a long time coming…. Jeremiah says it’s “a new thing in the earth.” Even Revelation 12 (verse 1) calls it “a wonder in heaven,” womanhood crowned with dominion. “A woman shall compass a man,” Verse 22, is Jeremiah’s prediction (in chapter 31). The minute he sees this in Verse 31, he announces the “new covenant with the house of Israel, and with the house of Judah” that will be made.

What is the covenant going to look like? In Verse 33 the definition is, “I will put my law…” What have we heard very early in the Scriptures about keeping the law? As long as we had that on this side of the equation, we would be in orbit and receive the results on the other side. Here “I will put my law in their inward parts.” Can you have any inward parts then that needs fixing or physical doctoring? This verse works and has inspired healing.

Almost just in those terms it’s more than framing the verse in a lovely frame and hanging it on the wall of your living room. This verse is inscribed in our hearts. When this happens the Word has been made flesh. {Verse 33] “My law is in their inward parts, written on their hearts.” I will be their God. They shall be my people.” [Verse 34] No one has to go around and say “Listen you! Know God!” Because they shall all know within. According to Jesus, that’s where the kingdom of God is.

…The first laws were written in stone. You remember the verse (2 Corinthians 3:3) that indicates [that they were] taken “off the tables of stone and written in the fleshy tables of the heart,” living them. Where are the Scriptures really meant to be written? “On the heart” is only part of the way there. Were the Scriptures written on Jesus’ heart? Was he the walking Word? There isn’t anything that he said that he couldn’t prove. So the Word had results. To him the Word and the works that follow were inseparable. “They shall all know me” is the prophetic promise.”
“Heal the Sick:’ A Scriptural Record,”
by B. Cobbey Crisler**

W’s PS#3Cobbey Crisler on Matthew 1:18-21 (B3) “virgin… with child”
“(Verse 18) … we find "the birth of Jesus Christ was on this wise." The word "birth" in Greek is our word "genesis." Writing to a Jewish readership, there would seem to be very little question that Matthew was relating a new genesis here. The word would remind his readers of the opening book of the Bible. "The birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph." Our modem term "engagement" would probably best suit that. It was a period in which the couple would promise to one another. It was regarded with as much sanctity as the marriage-period itself. So that any violation of it morally was treated with the same severity as if it had been adultery during marriage.

“When the news reaches Joseph that Mary is ''with child," how do you think the average husband would greet that news? They aren't even married yet. The news comes to Joseph that his wife­to-be in this very sanctified period of promise is pregnant. Under the Jewish law, what would be the most severe measure that Joseph could take against Mary? Stoning. Publicly. He could have chosen and elected to have exposed Mary publicly and had her executed. But Joseph is as important an aspect of this great account of the introduction of Jesus humanly on earth as Mary. We get an insight into his thinking. Remember that Joseph is just you or I in the sense of going through the same reaction that one would have with this sort of news. This shows some of the quality and character of Joseph.

“(Verse 19), It says that "Joseph her husband, being a just man, and not willing to make her a publick example." We see right away that he doesn't want to take the extreme measure, He wanted "to put her away privily," and go through divorce proceedings, but quietly.

“(Matthew 1, Verse 20). "While he thought on these things." That isn't exactly Joseph being a philosopher. The Greek word suggests agony. "While he agonized about these things.'' It gives us a view of what was really going on in his thinking. At that point, "an angel of the Lord appears unto him." "Angel," actually comes from a Greek word, angelos. It means "messenger" and is virtually inseparable from the message that the messenger delivers. It is this inseparable message and messenger that comes to Joseph in what appears to him as “a dream," addressing him as the "son of David" and saying, "Forget what you're thinking," which was a normal conclusion any husband would come to, "Because Mary is with child but what is conceived in her is of the Holy Ghost." How many husbands would exactly buy that? It really flies in the face of the entire biological history of man.

“Therefore, this event itself has become one of the most difficult to believe for anyone reading it. The virginity of Mary at the time of the birth of Jesus has been ridiculed by some, accepted religiously by others without question, and many of the rest of the readers somewhere in between. But let's go on with what this message is as recorded by Matthew.

“(Verse 21).”She will bring forth a son," his identity already established to the point that a name is given to him by the angel. That name really is a very common Hebrew name. It's the same name as Joshua received in the Old Testament. Joshua was not his original name. It was first Oshea, "help" or "salvation," (p. 64, J. R. Dummelow, "The One Volume Bible Commentary"). Joshua was a given name. It means something very close to our term "savior." The explanation of the angel is that this name really will define his mission "to save his people from their sins."

“Now we come face to face with one of the characteristics of Matthew. When we look at the gospel from an overall point of view, you see it over and over again. It may reveal to us what inspired Matthew to put pen to papyrus and record the gospel or good news. This is in Verse 22.

“(Verse 22). He explains that "all this was done." What is he talking about when he says "all this"? The virgin birth of Jesus. He is about to give us what he considers absolute proof that the virgin-birth occurred. It occurred as a i:esult of prophecy. Does that tell us at what elevation Matthew holds in prophecy? If he's using this as proof of one of the most unbelievable, incredible, events recorded in the annals of man's history, then how does he view prophecy? Does he view prophecy as a man-product or as revelation from God?

“If he's writing this book for the Jews, it shows he is bringing in his big guns right from the beginning to show his Jewish readers that this is it! We can be fairly assured that he felt that what he is about to say would not be disputed, or at least be a matter of severe controversy in his audience. His famous statement which he says so often "that it might be fulfilled which was spoken of the Lord by the prophet."

“Verse 23 is taken from the Book of Isaiah (7:14). We are really in the middle of a controversy. Even at the time Matthew was writing, he obviously felt this was a major point. Look at it from a common-sense point of view. If that particular prophecy was extremely controversial when Matthew wrote this book, do you think he would have included it as his first means of proof of his whole statement in the gospel? Suppose you or I were average Jews of that period, and we'd picked up the gospel of Matthew or heard it read, and he came to this point. If we'd thought it a matter of controversy, do you think we'd even continue the book? We'd probably laugh and close it up right there.

“So, I think we have a very strong indication here that Matthew, at least, felt what he was reading from the Old Testament was proof-positive for his readers. However, in the late first century and early second century, this came a matter of such tremendous controversy that it has lasted all the way up until our day. Even many ministers of other denominations today discounting completely that verse in Isaiah as having any Messianic implications. We find right in the first century Jewish writers responding to the tremendous impact of what Christian thinkers and writers were saying. They go back to Isaiah and say, "Wait a minute, Isaiah really didn't use a Hebrew word that means "virgin" in every case. It can mean "virgin," but he elected a word with more of a general meaning. Therefore, it could just mean "a young girl."

“Of course, there isn’t much news in the fact that a young girl shall conceive and bear a child. Where is the news value in that? … When he begins by saying that the Lord Himself will give you a sign, there is no sign about a “young girl conceiving.” But there certainly is a sign or a wonder about a virgin conceiving because that is certainly unheard of… “Matthew… is definitely convinced that early Old Testament prophesy is a prediction of a virgin conceiving.”

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

W’s PS#4—Cobbey Crisler on Luke 2: 1-7, 8-18 (B4)
We're also told (Luke 2:1-5) that taxing was going on at this time and that the taxing was going to occur in the town of the birthplace of the tribal families, and in Bethlehem where David was born. Those who had links to David genealogically had to return to be counted. It was a census. That's how they get to Bethlehem. Again, we're talking about a hundred-mile trip. With no room in the inn (Verse 7), Mary is left with a manger. One of the earliest records we have about Jesus’ birth is found in an early second century document written by Justin Martyr (A.D. 100-163), an early Christian writer. He affirms that Jesus was born in a cave. This is also supported by another Christian writer a little later, Origen (A.D. 185-254), and Jerome (A.D. 340-420). They all were in a position to have had access to that information having visited the area, in some cases, lived there for several years.

The manger was simply a stone, perhaps clay trough from which the animals would take their water or food.

Luke gives us the story of the shepherds (Luke 2:8-18), those alert shepherds in the fields near Bethlehem. This is going to radically change our ideas of Christmas, although I'm sure that you are probably prepared for the fact that the birth of Jesus undoubtedly did not occur on December 25th. It's pretty cold out there for shepherds to be watching their flocks in winter nights of Palestine. Normally they all would be within an enclosure at that time.

However, it doesn’t hold always true today. It depends, again, on the weather. If it is warm, and if there is sufficient grass on the hillsides, the shepherds could have been out there at that point.

Shepherds generally are watched during the spring when the lambs were being born to protect the flocks from the marauding animals or human thieves. Shepherds had to be alert twenty-four hours a day. The whole figure of shepherd received special metaphorical treatment all the way through the Bible, specifically by Jesus himself, where the title "shepherd" is used to give an indication of his own character.

There was an expectation among the Jews in one of the Aramaic Targums or interpretations of Hebrew Scriptures. There is a tradition that the Messiah would be announced at Migdal Eder, the tower of the flock. This was a place just outside of Bethlehem, identified with the shepherds' fields. So we do have an early Jewish tra dition it would assign the Messianic inauguration near Bethlehem.

The announcement comes to the shepherds in Luke 2:9. Verse 10 begins to give

us a hint of part of Luke's purpose for writing. Most scholars think that Matthew has written his gospel for Jewish readership. It also seems clear that Luke wrote his gospel with a much more universal application in mind. Verse l0 underscores that in its last line by saying, "All people.” The universality of Jesus and his mission to the entire world is emphasized. Only Luke has this story of the shepherds. We're dealing with the most spiritually conspicuous birth in history.

That means there would have to be a sign from God. We see that consistently through the Old Testament. A sign accompanying the setting aside of human laws, rules, and traditions. A radically new deeply drawn breath from Spirit, from the Holy Ghost, accompanied by angels. “Fear not”—the opening words again—"good tidings, great

joy, all people.''

Right here in this small city of David a sign, (Verse 11), an unmistakably, unique sign. First a virgin will conceive, (Verse 12), then a heavenly anthem or symphony ends the angelic message to the shepherds, (Verses l3 and 14).

The shepherds do something with the Holy Ghost with which they have been filled. They respond; they obey. They utilize what they have been inspired to do. They go to Bethlehem, (Verse 15), “find the babe lying in a manger,” (Verse 16), and “spread the news around,” (Verse 17) so that the story was available among others. We don't know where Luke would have gotten it. But that gives us certainly sufficient justification to see that it was known by more than a handful…

W’s PS#5—Cobbey Crisler on Luke 2:52 (B5)
…Verse 52 tells us Jesus “increased in wisdom and in stature and in favour” (or grace) “with God and man.”

Kay Kyser once pointed out in a talk that when it states that Jesus increased in favor with God and man, that it implies that Jesus grew in keep both of the Commandments that he later summarized for us, love for God and love for man.”
“Luke the Researcher,”
by B. Cobbey Crisler**

W’s PS#6—Cobbey Crisler on Matthew 9:36-38 (B7) Jesus prays problem-solvers be sent
In Verse 36 [Jesus] looking around after disposing of the Pharisaical thought, he sees multitudes needing help, and was moved with compassion. There they were as sheep. They were shepherdless.”

(Verse 37). “He turned to his disciples then, and his disciples in future generations, and made the remark, The harvest truly is plenteous, but the laborers are few.” Does that imply he expected his disciples to be out there solving human problems, healing?

(Verse 38). He even asks them to “Pray the Lord of the harvest, that he will send forth laborers into his harvest.”
“Book of Matthew, Auditing the Master, A Tax-Collector’s Report”,
by B. Cobbey Crisler**

W’s PS#7a—Cobbey Crisler on John 14:12, 13 (B8)–Jesus prophesies greater works:
“In John 14:12 Jesus makes a prophesy. He makes a prophesy in impersonal terms…
“There are greater works, the ultimatum of the application of what Jesus had introduced to earth. So, when he’s talking about greater works being done, through what agency will these greater works come? We find the Comforter is introduced. (See W’s PS#6 on John 14:16 (B11)

W’s PS#7bChristine Irby Williams on “greater works…” (B8, John 14:12) (from a 12-29-13 Met)
“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…” (B8, 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.

First posted in Warren’s Met on “Christian Science” for 12-29-13

W’s PS#8—Cobbey Crisler on John 14:16-25 (B10)–Jesus prophesies the Comforter:
John 14:16, “And I will pray the Father, and he shall give you another Comforter.”

We should know enough about prophesy and have enough respect to realize that most of the prophets in the Bible, including Jesus, had a tremendous regard for prophesy. They knew that it had come from God, not from man. Similarly, we should know how to recognize the Comforter when the Comforter arrives… The word “comforter” is parakletos, sometimes called paraclete… translated “comforter” given by our King James Version. You will find, however, that The New English Bible does not use “comforter.” It uses “advocate.” You’ll also find that I John uses parakletos and the King James translator of that uses “advocate.”

We should know that the word “advocate” is a technical word legally. It specifically means “defense attorney.” That has a lot of implications to it. By contrast the name “Satan” in Hebrew is a technical term for “prosecuting attorney.” There you have the battle joined in thought.

The Comforter is to come and defend man. We can see all the ways that Jesus had introduced various defenses for man…
John 14:16, “that he may abide with you for ever.” Is there a provision for a third revelation? The Comforter is apparently the final one.

John 14:17, “the Spirit of Truth.” Notice how that counters Jesus’ definition of the “devil.” What did he say about the truth? It was the recipe for freedom (John 3:8). So, it’s got something to do with that. But there is also a communications problem. The world “cannot receive.” It’s not going to be a popular arrival. “It doesn’t see him or know him.”

But, we will know, “because it’s within.”

John 14:26 picks up the description. “The Comforter, which is the Holy Ghost.” There’s another part of the list, identified with the Holy Ghost in Luke 3:22, the dove descending is the symbol of it. The words “dove” and “ghost” are feminine in the Greek, and the comfort aspect also introduces the feminine concept.

The role of the Comforter “will be sent by God in my name.” If one were to regard that literally, the Comforter’s name should at least have some recognizable aspect either relating to Jesus or to Christ. Another aspect of the Comforter is “he will teach you all things.”

The role of teaching what? Is anything left out? “All things.” And at the same time, “it will bring everything back to human memory that Jesus said.”
“Book of John: A Walk with the Beloved Disciple”,
by B. Cobbey Crisler**

W’s PS#9Cobbey Crisler on John 15:25-27 (B11)


“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 this website: Email your order or inquiry to, or directly to Janet Crisler, at

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