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Here are Cobbey Crisler insights and others on some citations for “Love"
(the Christian Science Bible Lesson for February 4, 2018 and CedarS Bible Lesson
MET-aphysical Applications Newsletter by Kerry Jenkins that's been sent already)

Warren’s (W’s) PS#1—Commentary on “the apple of the eye” used in the Responsive Reading (RR) from Deut. 32.10 & Ps. 17.8 as well as from citation B9 (Prov. 7.2)

https://www.thegospelcoalition.org/blogs/erik-raymond/what-does-it-mean-to-be-the-apple-of-gods-eye/

W’s PS#2—Commentary on how mother eagles teach their eaglets to fly by “stirring up their nest, fluttering over her young, spreading abroad her wings, taking them, bearing them on her wings”(RR, Deut 32.11 & B2) and “I bare you on eagles wings” (Exodus 19.4) saving them at the last minute after freefalls at http://www.eagleflight.org/cyberstudies/actions-and-attitudes-of-a-growing-church/157-with-eagles-wings and attached picture—at upper right of online version.]

W’s PS#3—“hide me under the shadow of thy wing” (RR, Psalm 17.8 and “therefore the children of men put their trust under the shadow of thy wings” Psalm 36.7 —See downloadable photo of baby birds hidden “under the shadow” of their mother’s wings—at upper right of online version)

W’s PS#4—Cobbey Crisler on RR, Ps. 17.15: Find satisfaction & health only in the original!
“Verse 15 of Psalms 17 [tells us] that God’s prescriptions, precisely filled, bring satisfaction. Satisfaction because “we awake in God’s likeness.” But that results first from the prerequisite of “beholding God’s face in righteousness.” That requires us to go back to the theology of Genesis 1 to comprehend what that means. If we indeed are image, or likeness, and God is the original, the only way we can find out about our nature is to spend our time studying the original. Then we know the image. We also know what’s not the image by studying the original.

Just as Treasury Department experts know counterfeit bills, not because they have studied all the many thousands of counterfeit attempts, from poor work to expert work, but rather, simply study the original and you will know the counterfeit immediately. That’s in a sense akin to surgically removing in a mental way, or taking the purgative cathartic Word of God to remove what does not belong to our nature. Imagine the joy of letting go what has burdened us for so long. It’s part of that darkness that is ignorance, that the light, the laser beam of revealed truth, simply removes, and not painfully at all. It just does what light is supposed to do. It removes any rationale for the existence of darkness.”
Leaves of the Tree: Prescriptions from Psalms
, by B. Cobbey Crisler**

W’s PS#5—Cobbey Crisler on I Samuel 1, 2 (B7, B8) Hannah’s silent prayer& motherhood

[“In I Samuel the storyteller is trying to tell a much larger story in which the barren Hannah represents all of Israel. Verse 7 describes how barren Israel felt like a “turning of things upside down (being) esteemed as the potter’s clay” (Isa. 29:16)—like the upside-down, Adam, dust-man which Jesus later turned right side up.”

Verse 8. Elkanah, barren Hannah’s husband, asked: “Hannah, why weepest thou? And why eatest thou not? And why is thy heart grieved? Am not I better to you than ten sons?” This is like reading the lesson ten times with no healing (child).]

“Verse 13. Here we… meet a woman who is responsible for a breakthrough in religion. Impossible you say? But here it is. Hannah, the soon to be mother of Samuel goes to Shiloh. At that point this was the religion capital of Israel where the tabernacle was and the Ark of the Covenant. Guess what Hannah does in verse 13? Uncharacteristic as it may sound she prays silently. You know what people have said about women. Here is contrary evidence. Notice that the High Priest of Israel whose name is Eli, the maximum really, the peak of theological attainment, doesn’t recognize silent prayer when he sees it. Which leads perhaps, to this conclusion. I haven’t really heard this idea or concept presented anywhere in writing or orally: Namely, that from the evidence here it looks like a woman introduced and discovered the concept of silent prayer in religion. Praying from the heart not audibly so one could be seen and heard of men. The inaudible prayer, humility. [Jesus later said that the rule for healing was to “pray in secret.” It came first] through womanhood because in verse 13 “Hannah, spake in her heart; only her lips moved, but her voice was not heard: and the High Priest of Israel thought she was drunk.”

“There’s one other similar theological miscalculation in the Book of Acts [2:13]. Just after the day of Pentecost when the language barrier was broken and all men united in their mother tongue, the Spirit, the Holy Ghost. At that point those who observed thought the disciples were drunk. Almost a pathetic statement about the human mind’s ability to accept something beyond itself. Almost as if the human mind were admitting that the only thing like inspiration it’s ever been used to, but remotely resembles inspiration, is intoxication, which is the very perversion of it. Even today many turn to drugs for/or intoxication devices for what they hope will be inspiration.

“What comes of all this? Hannah does again break a biological barrier. A woman who is barren does get a child [I Samuel 1: 19, 20]. Her concept of motherhood is so advanced she, after her child is weaned, virtually never sees him again, giving him to the service of God. This womanhood’s thought is vitally important and one to study deeply.

[It was really Hannah then, not Samuel, who introduced the age of prophesy — because if it were not for her fervent, silent prayer to God, we would not have had Samuel and his saying (after God called him three times) “Speak Lord, for thy servant heareth.” If our sense of religion is not inspired today, we are killing the prophets!]

“When in Chapter 2, [Verse 1] we’re told that Hannah prays, it should be instructive to see how she prays. Also we find here that there’s [no intermediary and] no barrier at least in Hannah’s thought which would keep womanhood from praying to God directly without having to go through man. Hannah prays, and in Verse 3, we have another breakthrough as the result of her purity and altitude of thought. Because in the last part of Verse 3 she has revealed to her something about God, “the Lord [is] a God of knowledge.” An omniscient God is something that breaks through to Hannah’s thought. That isn’t all. [Man discovers God’s omnipresence because of the purity and altitude of Hannah’s thought.] The result of that is, and the environment in which we’re dealing, is the environment of action, [omni-action] “by him actions are weighed.” (3)

“This God of knowledge, then, it is that very knowledge that is identified with God. Does it include the knowledge of disease? Does it include the knowledge by which man, if he could comprehend it sufficiently, could overcome disease? How do you think Hannah viewed it, having received the answer to her prayer, and having found a biological impossibility overcome? [i.e. the birth of not only her child, Samuel, but also of an additional “three sons and two daughters.” I Samuel 2: 21]

[Freshly transcribed mostly from Heal the Sick: A Scriptural Record, by Cobbey Crisler** plus from my marginal notes of Cobbey’s quotes in my Bible from I Samuel, chapters 1 & 2]

W’s PS#6—Below are my Top-Ten “one-liners” from the Feb. 4, 2018 Christian Science Bible Lesson on "Love" that broaden CedarS 2018 theme—“LIVE LOVE INFINITELY!”
You might want to memorize your favorites! We also invite our camp family to give their frequent loving attention to I Corinthians 13 and Hymn 30—and to practice their definition of the elements of love with us, not only this week, but also throughout the summer.

  1. "There is no fear in love; but perfect love casteth out fear:" I John 4:18 (B12)

  1. "Christian scientific practice begins with Christ’s keynote of harmony, 'Be not afraid!'” (410:29, S13)

  1. "Love inspires, illumines, designates, and leads the way." (454:18, S15

  1. "Love is the liberator." (225:21, S16)

  1. "No power can withstand divine Love." (224:31, S17)

  1. "Love and Truth make free, but evil and error lead into captivity." (227:19, S19)

  1. "Meekness and charity have divine authority." (270, 23, S20)

  1. "Love is impartial and universal in its adaptation and bestowals." (13:2, S21)

  1. "The vital part, the heart and soul of Christian Science, is Love." (113:5, S26)

  1. "Love, redolent with unselfishness, bathes all in beauty and light." (516, S27)

W’s PS#7—Cobbey Crisler on Psalm 16:5 (B15) the source of your inheritances

Psalm 16:5, heredity is being dealt with in this pharmacy of the Psalms. "The LORD" is what? "The portion of mine inheritance!" Sometimes we're proud of our inheritances. At other times, we're ashamed of them. To anchor inheritance, heritage, and heredity in God, is, first, a radically different concept of origin, where we came from. Secondly, it only allows for the expression of the nature from which it is flowing, and that's divine. The only inheritances, then, can be divine, if that logic prevails.

In Verse 6 you will note that [deep] concern the psalmist [has] about hereditary limitations on his ability. Apparently he comes to the conclusion through accepting the divine fact, the prescriptions he’s had filled, "Yea, I have a goodly heritage.” ··
Leaves of the Tree: Prescriptions from Psalms, by B. Cobbey Crisler**

W’s PS#8—Cobbey Crisler on John 14.16-17 (B24) Jesus prophesies the Comforter:
“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.

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**

Warren’s PS#9—(transcribed with love this morning for you from Jesus and the Equality of Woman by) Cobbey Crisler on God‘s view of the role of womanhood, motherhood and daughterhood (Golden Text, B1, S2, S3, S4, S5, B7, B8, S7, S8, S9, S10, B9, B10, B11, S14, B13, B14, S18, B18, S22, B21, B22, S27) and on the Comforter (Golden Text, B22, B24, S25):

“We find in investigating the Old Testament as well as the New, that the woman in travail is an image, a metaphor, used almost as often as Messiah in prophecy. For the epitome of that, look at the 12 chapter of Revelation where we find not a novel figure at all, simply a repetition of a symbol that has been seen throughout the Scriptures. Remember womanhood and comforter, and comfort and love and motherhood her all closely linked as well as Scriptural ideas. So the concept of womanhood and comfort and the Comforter perhaps having relation to womanhood’s fulfillment of prophecy and the Genesis 1 role of God-given dominion may all be linked up. At least it’s worthwhile investigating to see what the Bible says.

As a matter of fact, here is what the Anchor Bible says about the figure in Revelation 12. See if you have ever looked at it from this angle.

“In Revelation 12 there is a mysterious symbolic figure of a woman who has a key figure in the drama of salvation. There can be no doubt that Revelation is giving the Christian enactment of the drama foreshadowed in Revelation 3:15 where enmity is places between the serpent and the woman, between the serpent’s seed and her seed—and the seed of the woman enters into conflict with the serpent. However, often in the Bible collective figures are based on historical ones. This, the fact that woman represents the people of God [generic man] would not at all preclude a reference to an individual woman who is the basis of the symbolism.”

So, you see that Bible scholars are wrestling with the concept that what we have in Revelation 12 is the remedy for Eve. All the stereotypical womanhood elements, all the failures, all the mistakes, all the errors associated with the Eve-subordinated woman have now been swallowed up in the Transfiguration of womanhood clothed with the sun and the moon under her feet. Remember that part of the curse on womanhood humanly is the periodic monthly complaints, monthly-and-moon-related.

We find that this ideal view of spiritual womanhood in Verse 1 of Chapter 12 restores the dignity of women’s dominion. Her feet are on the moon. That is the Scriptural symbol long-recognized in the Bible for dominion, “the moon under her feet.” Thus the Book of Revelation, a book that is attributed in its first verse to Jesus, which authorizes our including it in a course relating “Jesus and the Equality of Women”: this comparison between Eve and the dominion woman, the contest again between Genesis 2 and Genesis 1, and womanhood having that right on earth to embody the dominion of Genesis 1.

Should a man be entitled to overcome the problems or stereotypes on womanhood?
If so, woman would not have dominion. Is it womanhood’s right to respond to her God-given role prophetically? Are we ourselves perhaps, living in one of the most thrilling times of history? What would make these times thrilling despite their inherent dangers? It would be the spirit of prophecy. Is that happening? Can we see the signs of the times? Is manhood waiting to be fulfilled and completed as in the seven days when God himself rested after the completion of “male and female created he them”? (Genesis 1:27)

Until womanhood receives her appropriate Scriptural place, her God-given place, how can man rest in completion? How can man be generic? How can we, hand-in-hand symbolizing a higher spiritual unity than ever before, find ourselves co-residents of the Holy City, a city that has nothing but what is holy in it, a city that establishes our original relationship? No wonder when the Bible closes, we are asked to respond to one of the most heavenly invitations in its pages, “the Spirit and the Bride say, Come” (Revelation 22:17)

But, Ladies and Gentlemen, we cannot respond to that invitation to the wedding feast, God‘s view of creation, without our having on a wedding garment. That, hopefully, is what our search the Scriptures will give us. And we bring to that wedding feast our own thoughts uplifted to the sense of manhood and womanhood united forever by God with full dominion, no subordination or domination—no thought of sex— but a full, complete, joyous image of the Father-Mother divine parent. That’s what the Scriptures are holding out for us to prove in our lives. Then, let us go forward and be part of the fulfillment of that prophecy.”
Jesus and the Equality Of Woman, by B. Cobbey Crisler

**You can buy your own transcripts [IN FULL!!] to most of Cobbey’s 28 inspiring Bible talks at a new website: www.crislerlibrary.co.uk Please email your order or inquiry to Janet Crisler at office@crislerlibrary.co.uk ]

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