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Here are Cobbey Crisler, Mary Baker Eddy Library and other insights on some citations for
“Doctrine of Atonement"

(the Christian Science Bible Lesson for April 22, 2018)

To download a monologue from Ken Cooper "spoken" by the man born blind as noted in W’s PS#3) go to the online version and click on the file in upper right.]

Warren’s (W’s) PS#1 –Cobbey Crisler on John 17.1-21 (R.R.) Jesus prays for himself, disciples and us
“In Chapter 17 of John's gospel, Jesus is praying audibly. If we've ever wanted to be present when Jesus is praying, this is a very moving prayer indeed. It's divided into three sections. To whom does the prayer, represented in the first five verses, refer? Himself. It's a prayer for himself. Jesus did take time out for himself. This is just before Gethsemane. So you know what's in his thoughts.

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

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

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

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

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

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

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

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

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

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

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

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

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


W’s PS#2—The Mary Baker Eddy Library for the Betterment of Mankind shared their research that follows on the evolution of the SECOND TENET (Science & Health, 497:5 (in citation S4 in this week’s Bible Lesson on “Doctrine of Atonement”.)

SECOND TENET

Crrent edition

2. We acknowledge and adore one supreme and infinite God. We acknowledge His Son, one Christ; the Holy Ghost or divine Comforter; and man in God’s image and likeness.

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”)

2. We acknowledge and adore one Supreme God. We acknowledge His Son, and the Holy Ghost, and man in the Divine image and likeness.

81st edition

(1894)

2. We acknowledge and adore one Supreme God. We acknowledge His Son, and the Holy Ghost, and man as the Divine image and likeness.

Second tenet (continued)

179th edition

(1900)

2. We acknowledge and adore one Supreme Infinite God. We acknowledge one Christ, the Holy Ghost, and man as the Divine image and likeness.

214th edition

(1901)

2. We acknowledge and adore one Supreme Infinite God. We acknowledge one Christ namely the Holy Ghost or divine Comforter — and the son Christ Jesus

— man in the divine image and likeness.

249th edition

(1902)

2. We acknowledge and adore one Supreme Infinite God. We acknowledge one Christ, His son, the Holy Ghost or Comforter, — and man in the divine image and likeness.

252nd edition

(1902)

2. We acknowledge and adore one Supreme and Infinite God; — acknowledge one Christ — His Son Christ Jesus; the Holy Ghost or the divine Comforter; and man His divine image and likeness.

1907 edition

2. We acknowledge and adore one supreme and infinite God. We acknowledge His Son, one Christ; the Holy Ghost or divine Comforter; and man in God’s image and likeness.


W’s PS#3a— As Christie Hanzlik shared in her Met, Cobbey Crisler said of John 9:1-7 (citation B11)
“John 9:2. “who did sin? (A) This fellow over here? Or (B) his parents?”
John 9:3. Jesus had that paper before him as in the examination room on that point many times before. “He says, (C), none of the above… [Or as Warren proposes (D) DNA (DeoxyriboNucleic Acid (DNA) the molecule that supposedly carries encoded genetic instructions Does Not Apply!)] Neither hath this man sinned or his parents.” What’s that saying about origin? Where is that man? His roots are not in parents or in some reincarnated experience…”
Notice what he does in John 9:6 and what it may remind you of. “He spat on the ground, made clay of the spittle.” That reminds you of man being made of the dust in the Second Chapter of Genesis Verse 6 and 7, doesn’t it? Would Jesus ever [by spitting show contempt for or] mock God if he considered that was the real way that creation occurred? Yet, it almost looks like a mockery of that. He’s taking on that concept of the man of dust. He’s spitting on that ground, into the dust, making clay of it, and slapping it on the eyes of the blind man.
John 9:7. The man goes to the pool of Siloam. He can’t see his way there. He’s got mud all over his face. He doesn’t go seeing. He comes seeing.” He comes only after he has washed off that symbolic making or formation of man out of the dust.
In a way, it might even give us a greater hint on what the true meaning of baptism is, the immersion in Spirit, nativity, and washing off every trace of the dust man.”
“Book of John, A Walk with the Beloved Disciple” by B. Cobbey Crisler**

W’s PS#3b—Ken Cooper’s monologue “Not Born Blind, But Born Again” about the healing of blindness related in John 9.1-7 (B11) this week can be read by clicking on it under Download in the upper right of CedarS online Met. Of this healing Ken added, “Makes me think of the individual lives that were all so changed, yet each all part of the Oneness of God and creation. And are being changed now.”


W’s PS#4—Cobbey Crisler on John 10.23-30 (B12) bring a shepherd’s care to all you do; be at one with God (as Christie Hanzlik shared in part in her Met)
“Chapter 10. Not too many of us keep sheep anymore. So, this is a lost simile on the twentieth century. Should we be keeping sheep in the real meaning of it? What could you and I do more about our job, our home, our world, our political situation, our community, and church, if we introduced more of the shepherd motive into all of them?
John 10:13 shows the difference between the shepherd-motive and the hireling’s motive who was working just for pay. “The hireling fleeth, because that’s all he was working for is money.” Where’s the difference? “He doesn’t care.”

Let’s ask ourselves the question, do we care? If we care, that’s the shepherd motive. Jesus cared. He walked in the midst of the dissolute, the despairing, the injured, the grieved, and the broken in heart as well as in body. And nobody knew why he did it. The upper classes, those who didn’t have similar problems, wondered why he was with the publicans and sinners. But he said that “the whole didn’t need a physician” (Matt. 9:12; Mark 4:23; Luke 5:31).
He apparently contemplated an Israel in prophecy which the existing Israel, the establishment, had not remotely seen.

He saw the Israel in prophecy which is exactly in accord with Jeremiah’s prediction of the new covenant and Isaiah’s. The new Israel would be composed of those whose needs had been met, where the recipients were, no class, no mass, no private sector, no ghetto, but receptivity gathering the sons and daughters together. They are gathered to prove what is possible on earth as in heaven. The shepherd motive of caring brings us into that new Israel.”

“Jesus says that he is the Shepherd and he also says he is the door. It may look like he is confused. Let me give you an example of how he isn’t. When my wife and I were in Israel, we stopped in a place between Jerusalem and Bethany. I saw what I thought was an unattended flock of sheep. There was also a rock wall with one door or gate. It was an almost complete square. As I wandered around, I was suddenly surprised by the shepherd whom I had disturbed. He rose up. He was stretched across that entry way, getting a few winks.

Right there I had illustrated what Jesus meant in John 10: 2, 11, 14, “I am the shepherd” and in John 10: 7, 9, “I am the door.” Now there was no confusion at all. With the sheep inside an enclosure and the only possible entrance of wild animals or thieves being that door, you had to get through the shepherd in order to get to the sheep. The shepherd was also the door.
In Mary Baker Eddy’s poem, “Feed My Sheep”, there is the statement, “I will listen for Thy voice.” [Hymn 304]

While we were down in that area of Beersheba, we saw many sheep all mixed together. I said to Janet, ‘I wonder how the shepherd is ever going to sort out his sheep. They’re all just mingled together.’ … It wasn’t very long before our shepherd separated himself from the crowd, walked away never looked over his shoulder at the mixed up sheep, but made some kind of identifying click or clack of his tongue or voice.

“Do you know that every one of his sheep separated themselves from that flock and followed him? He never doubted. He never looked back. The sheep did their job.. The sheep knew his voice. “I will listen for Thy voice.” These lessons are things that in the busy moments of our own twentieth century we need to contemplate. They’re not just symbols. They’re not done just as ancient history. They’re attitudes. They’re states of mind and thought.

This is something we often need to consider.” In John 10:30, Jesus’ great statement, “I and my Father are one.” If this is from the Aramaic, then, the Aramaic word would give the meaning, “I and my Father are in accord.”
“Book of John, A Walk with the Beloved Disciple” by B. Cobbey Crisler**


W’s PS#5—Cobbey Crisler on John 12.20-32 (B13)
“Notice what happens in John 12:20, "Certain Greeks are there."

John 12:21. Only speaking Greek, ''they come to Philip, and said, we "would like to see Jesus."

John 12:22, "Philip goes and tells Andrew and says, Andrew, there are a couple of fellows here who want to see Jesus."

John 12:23. Andrew and Philip together go to Jesus. There is a lot of red tape, but it does have some interesting connotations. Philip and Andrew are the only disciples that have Greek names. Why would the Greeks go to them? To give some indications that they were adept at conversing in that language.

Jesus does not give a direct answer to this. But notice what he says,

“The hour is come," the prophetic hour, "that the Son of Man should be glorifed." Why? With Gentiles suddenly reaching out towards Christianity, would Jesus see this as a sign of the approaching end of his mission?

In John 12: 2 he says, "I, if I be lifted up from the earth, I will draw all men unto me." He saw that the Gentiles were beginning to be attracted to Christianity. His earthly mission was drawing to a close.”

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


W’s PS#6—Cobbey Crisler on II Corinthians 5:1-6 (B16)
II Cor. 5, verse 1. Where we are now is a tabernacle, which if “dissolved, we have a building of God, an house not made with hands, eternal in the heavens…” (We look out of heavenly consciousness—every window has a heavenly view. We worship where we live—Our bodies are our ultimate idols, if we are living there.

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

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

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

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

Ishmael (In Moby Dick said “My body is but the lees of my better being.”
Transcribed from notes in the margins of Warren’s Bible from a talk by Cobbey Crisler**


You can buy your own transcripts of most of Cobbey’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 ]


W’s PS#7—As Christie Hanzlik shared in her Met, The Mary Baker Eddy Library for the Betterment of Mankind shared their research that follows on the evolution of the FOURTH TENET (Science & Health, 497:13 (in citation S25 in this week’s Bible Lesson on “Doctrine of Atonement”.)

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.

Fourth tenet (part b — continued)

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.

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