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Here are insights from Cobbey Crisler and others on some citations for
“Mind”
The Christian Science Bible Lesson for August 26, 2018

Warren’s (W’s) PS#1 –"No PROBLEM," a poem by Ken Cooper published in a 2013 Christian Science Sentinel relates to this lesson on "Mind." It appears as a DOWNLOAD (in the upper right corner of the online version) in both color and black ink versions. May I suggest this JSH online link https://sentinel.christianscience.com/issues/2013/4/115-13/no-problem to Ken's poem which refers to the wise man mentioned in Responsive Reading. (Eccl. 9:14, 15)

Ken comments "This story of the wise man is such a lovely story, – so brief, but so

full of the power of understanding when everything is against you. It

makes me think of the story of the three Hebrews who refused to bow down

before all the clamour of sound, mortal mental persuasion, and in

holding to Mind were saved at the 11th hour. Mind will rescue when we

listen."

Ken also gave his YouTube link

https://www.youtube.com/channel/UCv6edwM4E2y4wJ98jGEPUOw


W's PS#2–Cobbey Crisler on wisdom as defined in the Responsive Reading, Job 28:12-28:
“Job 28:12 shows what we’re after, “Where’s wisdom going to be found? Where’s the place of understanding?”…
[Job 28:14] We say, the answer, “The depth says, It’s not in me: you can’t find it in the sea.”

There’s a lapidary’s inventory showing many of the ancient gems and jewels, none of which are the equivalent of wisdom.

[from Job 28:15 down, “gold and silver.”]
[Job 28:16 “gold of Ophir, the precious onyz, the sapphire.”
[Job 28:17 “gold, the crystal, jewels of fine gold.”]
[Job 28:18 “Coral, pearls, rubies.”]
[Job 28:19 “The topaz of Ethiopia nor pure gold.”]

In Job 28:20 we find again teh question, [“Whence then cometh wisdom? And where [is] the place of understanding?”]

In Job 28:23 part of the answer, “God understandeth the way, and he knows the place.” But what does that do for us? That’s only part of the answer.

In Job 28:28 is the second part, “Unto man he says, Behold, the fear of the Lord, that is wisdom;” and the other side of the coin is “to depart from evil [that’s] understanding.” …

This is the Bible’s definition of wisdom in its utter simplicity. It is so simple, everybody. Wisdom is to know the difference between right and wrong and to live that way. … Here is the essence of wisdom. Do you remember the author of Hebrews [1:9] in looking for an adequate description of Jesus reaching back into the Book of Psalms and says that the thing which distinguished him above all others was that “he loved righteousness and hated iniquity” and that’s what lifted him above. He said in John 12:32, “And I, if I be lifted up [above the earth], will draw all [men] unto me.”
We must deal with the plus and minus in thought. We cannot ignore one of them any more than we can have the Ten Commandments without the Beatitudes, or vice versa.”
The Case of Job
by B. Cobbey Crisler**


W’s PS#3—Warren's notice of some of Mary Baker Eddy’s double-meaning humor:
If you (and your friends or Sunday School students) love puns as I do, you might like to share Mary Baker Eddy’s (MBE’s) play on words in a citation in this week’s lesson. In citation S5 (73:26) she identifies “a grave mistake.” (She calls out “grave mistakes” on page 291:5.) The adjective “grave” carries the double meaning of a “serious” or “great mistake,” (as in citation S24, 216:19) as well as a mistake that leads to the grave… Similarly in another place in Science and Health (42:20) MBE identifies “a dying error” which carries a double meaning of an error that is “becoming extinct” or “on its last legs”, as well as an error that leads to dying and death…


W’s PS#4— Cobbey Crisler on Luke 2:40-52 (B5 & B8): Jesus in the temple at 12 yrs old
“We’re told in verse 40 that the child “grew and waxed strong in spirit.” The next thing and the last thing we know and learn about Jesus in the infancy period concludes Chapter 2. Jesus is in the temple discussing with those rabbis who were schooled in every single literal word of the law. We find in verse 46 that Jesus is not only listening to them, but he is asking them questions. That is the rabbinical method. Rabbis did that among themselves. They did that with their students.

For them to hear a twelve-year-old boy utilizing the rabbinical method, brilliantly dealing with Scriptural exegesis, must have fascinated them, to say the least. For three days this phenomenon was observed. During that period of time his parents were searching in vain for him. They had already gone out of Jerusalem, “a day’s journey,” according to verse 44. They looked for him, couldn’t find him, had to come back. That’s another day. The third day, apparently, is when they locate him in the temple.

As human parent would they ask him where he’d been and why (Verse 48). Didn’t he realize teh effect that it had on his parents?

This is the first public pronouncement we hear from Jesus’ lips (in Verse 49), “Wist ye not that I must be about my Father’s business?” Notice his definition of his father’s business has something to do with church, because that’s where he is, in the temple. (It reminds us of Samuel who was also dedicated to the temple and was about his father’s business.) But do even his human parents comprehend what he is saying?

It says in Verse 50, “No, they didn’t understand what he meant.” They would have understood it in teh ordinary sense. If he were about his human father’s business, he would be a carpenter. An apprentice working with his father like many young boys did, learned their father’s trade. They certainly failed to understand what he was doing in the temple as far as carpentry is concerned.

Verse 51 shows us that, despite that awareness and foresight of that twelve-year-old boy, he, nevertheless, went home and fulfilled his role as a small boy until he came to maturity.

Jesus’ opening statement you notice relates himself to God, Father-son relationship, something that he recognized that early.

Verse 52 (citation B8) tells us “Jesus increased in wisdom and vigor, and in favour,” or grace, “with God and man.” Kay Kyser, CSB once pointed out in a talk that when it states that Jesus increased in favor with God and man, that it implies quite strongly that he grew in both of the Commandments that he later gives us, love for God and love for man.”
Luke the Researcher, B. Cobbey Crisler


W’s PS#5—Cobbey Crisler on Psalm 16.11 (B12) plus context verses before

Psalm 16: Verse 8, "I have set the LORD always before me: because [he is] at my right hand, I shall not be moved.

Verse 9, "My heart is glad,” and guess what else happened; what follows? "My flesh also shall dwell confidently.” How does “flesh dwell confidently"? That's a mental state, but it’s been subdued by a mental state. "My heart is glad.” What medicine do we want more than anything else? What leads us to a glad heart?

Then the flesh simply subsides as the significant bellwether as far as health is concerned.

What is the dosage of gladness in Verse 11? "In thy presence [is] fullness of joy." That's the dosage, ‘fullness." There’s no room left for anything else."
“Leaves of the Tree: Prescriptions from Psalms,” by B. Cobbey Crisler**


W’s PS#6—Cobbey Crisler on Luke 4:14 (B13)
“Luke indicates that he understands this [Jesus’ period of temptations in the wilderness] has been a power test for Jesus because in Verse 14 he uses that word, "Jesus returned" not in any form of power that Satan had tried to impose upon him [“to To take personal power, political power, and priestly power”]. But rather, "in the power of the Spirit into Galilee"—[“in the law that relates man directly to God, the source of the only power there is. (CC)]
Luke the Researcher, by B. Cobbey Crisler**


W’s PS#7—Cobbey Crisler on John 10 and bring a shepherd’s care to all you do and on being at one with God: (the verses in context before John 10:30)
“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#8 —Insights from The Mary Baker Eddy Library for the Betterment of Humanity into the origin and evolution of the 6th Tenet of Christian Science (see citation B19, Phil 2:5, and S27, 79:17): See Downloadable PDF file of this in upper right of online version.

SIXTH TENET
[evolution of revisions]

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


W's PS#9 —Warren's insights for this week's closing citation (S32) from last week's sharing of Applications of Divine Equations from our Textbook to Yourself and to All!

One-line, word equations in Science & Health are “textbook” illustrations of the “Transitive Property of Equality” (www.mathwords.com) (See page 470:23, 481:3, and 184:16-17)

470:23 (citation S9 last week) the first of three, simple, one-line, word equations under review states:
“Man (a) is (=) the expression of God’s being.” (b)

481:23 the second of three, simple, one-line, word equations under review states:
“God’s being (b) is (=) infinity, freedom, harmony, and boundless bliss.” (c)

The Transitive Property of Equality: If a = b and b = c, then a = c

“Man or YOU (a) is (=) the expression of infinity, freedom, harmony, and boundless bliss.” (c)

Extending the Transitive Property of Equality to the word equation that closes this week’s lesson:

184:16-17 (citation S32 this week) the third of three, simple, one-line, word equations under review states:
“Controlled by the divine intelligence, man (a) is (=) harmonious and eternal.” (d)

If a = c and a = d, then c = d
OR
“The expression of infinity, freedom, harmony, and boundless bliss” (c) (=) “harmonious and eternal.” (d)

You, like the “Energizer Bunny,” express the synonyms for Infinity including: inexhaustibility, eternity, limitlessness, immeasurability, perpetuity (See https://www.thesaurus.com/browse/rodule )

You, like the Statue of Liberty, express the synonyms for freedom including: opportunity, power, ability, exemption, flexibility, immunity, privilege, right, discretion, facility, leeway, liberty, prerogative, range, scope, unrestraint, carte blanche, elbowroom, free rein, full play, full swing, plenty of rope

You, like a Band, Chorus, Cabin or Family member, express the synonyms for harmony including: cooperation, friendship, consistency, good will, kinship, peace, rapport, tranquility, unanimity, understanding, unity, accord, amicability, compatibility, concord, like-mindedness

You, like a Happy Camper and Stress-free Reflection, express the synonyms for boundless bliss including: unchangeable blessedness, inexhaustible happiness, unlimited gladness, untold joy…


**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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