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Here are Cobbey Crisler and other insights on some citations for
“Christian Science”
The Christian Science Bible Lesson for July 1, 2018

Warren’s P.S. #1 on Cobbey Crisler commentary on Matthew 4:23 (B2):
Verse 23. And “healing all manner of sickness and all manner of disease.” Here are human problems that had defied solution, and Jesus solved them all based on his concept of theology, namely the kingdom. Remember a kingdom is not chaos. It’s an ordered government of heaven and harmony at hand.”
Book of Matthew, Auditing the Master, B. Cobbey Crisler**


W’s PS#2a—Cobbey Crisler on John 14.16-17 (B4), 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**


*W’s PS#2b—on John 14:12 Greater Works (from my Met on Christian Science for 12-29-13):
“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…” (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 one 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 Chris that she shared at the 2012 Fern Lodge Annual Meeting at http://fernlodge.org/2012/11/jesus-promise-you-will-do-greater-works/ ]


W’s PS#3—Cobbey Crisler on Mark 6.34 (B8) Divine supply not exhausted at 5,000!

“Verse 34. And he sees that “they were as sheep not having a shepherd.”

Look up that comment and you will find it in the Old Testament. Then read around it in the Old Testament to get the context of it. You will hardly find a statement by Jesus that does not have an Old Testament root or precedent, which is why he is always saying, “It is written.” But, many of the times when he doesn’t say it-is-written, it is implied.

The only so-called miracle in all four gospels is the feeding of the “five thousand,” Verses 35-44. I put it in quotes because they were only counting the men. Out of the little boy’s lunch box comes five loaves and two fishes. We hear that from the gospel of John Chapter 6, Verse 13. They feed a multitude. Now we have a lesson on economics given to us by the Master. He didn’t regard that as a problem either. No Malthusian limitation on man that we’re going to outgrow our supply, and, therefore, we should kill off sectors of the human race in order to meet the supply. That’s Malthus and his philosophy of necessity. But we find Jesus saying instead in Matthew 14:16, “They need not depart.” Malthus says they need to be killed, but Jesus is saying, “They need not depart…”

What Jesus said to all the disciples made them become part of the remedy. Twelve baskets were taken around. There were twelve disciples. Each one was made to participate in the abundant result and learn from it. They started out with only five loaves and two fishes. They ended up with more fragments left over than they had when they started out. More available. That’s divine economics. It doesn’t exhaust.”
What Mark Recorded, by B. Cobbey Crisler**


W’s PS#4—Cobbey Crisler on “you must be born from above” as in John 3:1-13 (B9).
“John 3:1 begins with an introduction to "Nicodemus." Nicodemus was a rather cautious man that ran around back alleys after twilight. He didn't want to be seen by his daytime friends. Sort of like one of those captions in the Charlie Chaplin movie, where Charlie was a waiter during the day, but dressed up in the finest tuxedo at night. The caption simply said, "Charlie's friends of the evening didn't know Charlie's friends of the day." I think this is probably true of Nicodemus.

“John 3:2, "He comes to Jesus by night.” He's in a rather awkward position because he is a member of the Sanhedrin, the ruling body of Jews, that later convicts Jesus. If what he says is accurate, it is an unfortunate commentary on the motives that led to the crucifixion of Jesus. If he is really speaking for the Sanhedrin when he says, "We know that thou art a teacher came from God,” then that is a tremendous commitment. If we know that you are a teacher come from God, where is the evidence? What evidence do they use as proof? Such semeia, or signs, or significant results, can’t happen unless God is with you.

“John 3:3, “Jesus makes this comment, unless a man be born again, he cannot see the kingdom of God.” You know how popular that particular verse has become in our century. Yet it’s based on a misapprehension of the original word. We really don’t find John here using the Greek word “anothen” here in the sense of “again”. It can suggest the idea of “again.” But John uses it more in these terms, “from above."

"Anothen” means "from above." Now look at that statement that Jesus is making,

"Except a man be born from above, he cannot see the kingdom, or dominion, of God." This is a theological breakthrough that’s incalculable. You can’t see the kingdom, which, by the way, he told us was not only within, but here, right here. It wasn't a future far-off thing. "But to see it one must be born from above.” This is a definition of nativity which sounds totally impractical for us as human beings, and yet it's apparently something that Jesus based his whole theology upon. And he got the results from the concept that man is born from above

“We ran into that in the first chapter of John, Verses 12 and 13, when he said, "We all, if we will receive it, have the authority to become the sons of God.” But to be God's son means you've got to cut the animal connection, those links or roots in "blood, will of the flesh, and will of man.” Sever those links.

“A nativity higher, is that practical?

“John 3:4. Nicodemus wonders about that himself. He even goes to the extreme of saying, "How do you do that? Do you climb back into your mother’s womb, and get born all over again?” This is obviously a negatively impossible event, so Nicodemus is somewhat laughing up his sleeve.

“John 3:5. Then Jesus says, "Except a man be born of water, which was the usual way by which children were born in the presence of water, "and of the Spirit, he cannot enter into the kingdom of God." The normal, natural biological birth is not going to do anything. In order to enter the kingdom or dominion of God, something about nativity has to be understood. A nativity that is higher and not tied into biology. Why?

“Because of John 3:6 one of the most practical statements ever made in the Bible, "That which is born of the flesh is flesh.” And it's not going to rise any high­ er than its source. Should we be doing something about recognizing origin in Spirit? Is this what is behind the meaning, again, logos? Get to the meaning. Nativity in Spirit. "That which is born of the flesh is flesh.” It's never going to go anywhere else. That's pretty clear cut.

“We've got to get out of that concept of flesh. Again, is this really practical theology? Or is it, again, pie in the sky? If we have any concept of arising at some spiritual goal, then we've got to start as if we originated there.

“John 3:9, "Nicodemus says, How can these things be?"

“John 3:10, "Jesus said, You're a teacher in Israel, and you haven't grasped these things?" Think of the average point of view when you've been dealing with the Bible all your life. Then in John 3:13 he makes one of those magnificent statements that requires almost a lifetime search.

"No man hath ascended up to heaven." Isn't that what practically every religion puts in the heart of its communicants? Doesn't everybody want to get to a destination labeled heaven? "Ascended up to heaven," but no one gets there, except "he that came down from heaven.” The same thing, "That which is born of the Spirit is spirit," John 3:6. You can't get there via flesh.

“Apparently this critical awareness of man's nativity as God's child free from "blood, will of flesh, lust of the will of man," is not just a nice theory. Jesus is introducing it as the prerequisite for comprehending the kingdom of God and seeing it here and now. The son of Man sees it humanly, "No man hath ascended up to heaven, but he that came down from heaven, even the son of Man which is in heaven.” Is it possible for humanhood to experience the kind of harmony on earth as it is in heaven? There is the major challenge.

“It's almost the same question that God asks Job 38:33, after all the mental argument is through for forty chapters or so, when God says to Job, "Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?" Imagine being able to express the dominion of heaven right on earth. Is that possible for the son of Man? Or must we wait for some future event where we float up to the sky on a pink cloud somewhere with a harp from Angel Rent-A-Harp, Incorporated? That's a problem. We often try to rent a harp instead of earn it.

“How practical this is, "No man hath ascended up to heaven, but he that came down from heaven, even the Son of man already there." Never moved. That claim, then, of heavenly nativity. It has to have something that is of major importance, John including it, and giving it so much space.”
John, the Beloved Disciple by B. Cobbey Crisler**

W’s PS#5—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, B. Cobbey Crisler**


PS#6—Cobbey Crisler on Luke 13:11-17 (B14): “A woman with spinal difficulty is in a synagogue. Notice that Luke doesn’t say she has an infirmity. Luke, who is reputed to have been a physician, doesn’t even diagnose it as an infirmity but as a ‘spirit of infirmity,’ a sense of infirmity, a concept, a spirit, a thought. ‘She was bowed together. She couldn’t lift up herself.’

Verse 12. Jesus comes and announces to womanhood something that could be applicable in many ways, not just this one time. ‘Woman, you are free from thine infirmity.’

Verse 13. ‘She’s made straight and glorifies God.’
Verse 14. (& beyond) Incredible, ‘the ruler of the synagogue’ in which this grand healing and correction in thought occurred ‘answered with indignation’.

Jesus’ explanation about the cause of disease is Verse 16. No longer should there be any room in Christian thought that disease stems from God or is God’s will when Jesus attributes it directly to anything that would oppose God. Only what would oppose God could impose something on man that God Himself never created in His whole man.

Is this a new theology? Satan and disease linked, and not God as the cause of loss, or pain, or sickness?

Because if it is, Jesus defines Satan as a liar in John (8:44). Satan has bound this woman with an infirmity that has her bent over, and has accomplished this for 18 years (Luke 13:16). And Satan is ‘a liar and the father of it.’ Satan’s works must be lies as well. If they are, they can be corrected mentally, by a full recognition of what is true. Notice that Satan does the binding. Jesus said (John 8:32), ‘Ye shall know the truth and the truth shall make you free.’

It’s a contest between the truth and the lie about God and His theology, about man, about woman, about children and about disease. If Satan is a liar, he will never change his character. Our idea of God may have gone haywire, but God has never moved.”
Luke the Researcher, B. Cobbey Crisler**


PS#7—Cobbey Crisler on Matthew 10:8 (B19):The assignments given to the disciples would not be assignments they were incapable of doing, or Jesus would have been unwise.

(Verse 8). He said, "Heal the sick." What do you expect them to do? He said, "Cleanse the lep­ ers, raise the dead, and cast out devils." Notice the sequence. The things he did. Even putting casting-out-devils at a higher level of what was required of prayer than raising the dead. Then stating, "Freely ye have received, freely give."

Did the disciples do that? Even after Jesus was no longer with them personally? They certainly did.”
Book of Matthew, Auditing the Master, B. Cobbey Crisler**


PS#8—Cobbey Crisler on Acts 2:1-41 (B21):
Acts, Chapter 2, Verse 1, introduces right away the phrase that we’re to look for. What is it? “With one accord.”

“The day of Pentecost” is fifty days past Passover and when you realize the Jesus was crucified just prior to Passover and within the tomb roughly three days, how many days since Jesus’ actual departure via the ascension have transpired? (See below)

Well, fifty days, Pentecost, fifty days from Passover – all right, so it’s about a week since Jesus is gone. This is a real test for the church, isn’t it?

Acts 2:1 And when the day of Pentecost was fully come, they were all with one accord in one place.

He’s not going to be back physically, personally, but he told them where they could find him, which is where? In the scriptures.

And they seem to be obeying this, don’t they? They’re looking to the scriptures for inspiration for church decisions. And “in the day of Pentecost…they were all with one accord in one place,” there is church fulfilling its destiny – “all with one accord in one place.” (See above)

And suddenly, look at the result of this collective harmony! And it may be the reason why we haven’t heard this kind of thing…

Acts 2:4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

Communication possible more than ever before possible for each individual, now that they’re working collectively. And they’re “filled with the Holy Ghost.” What a church meeting in consciousness: “Filled with the Holy Ghost” and feeling it, and seeing it, and able to do something that never had been possible individually. And they “began to speak with other tongues, as the Spirit gave them utterance.” (See above)

Now, at this moment, let’s first explore why this combination of wind and fire is so important.

If you remember, John the Baptist said that “his baptism by water would be succeeded by a higher sense of baptism, which Jesus would bring,” and what was it? — “The baptism of the Holy Ghost and of fire.” (See below)

Luke 3:16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

That combination, absolutely working together, or it would not be mentioned. What does wind do to fire? … Burns faster.

So, if your hearts are burning in you, and the Holy Ghost is also moving within you, what happens to the fire in your heart? It spreads.

And that’s what attracts and draws, and the church just glows. …

All right, now, to illustrate the Holy Ghost and fire, just from an everyday incident in the Holy Land today, in separating “chaff and wheat.”

There are several steps that are necessary:

1st) The one trying to separate this mixed-up mess of chaff and wheat has to locate a very high place – a threshing floor that has no obstacles between it and what? — the wind.

So if we’re translating this mentally and this is the kind of baptism we’re talking about, it looks like a mental baptism, a spiritual thing. What would that suggest itself to you as being required or pre-requisite for this baptism to occur in our own thinking?

Step One is…uplift your thinking? What? (Murmurs) Clear everything out, right? — And give priority, unobstructed priority, to this threshing floor, because we’re about to sort out things, which Jesus in many of his parables and other statements indicates is the kingdom of heaven – a sorting out type of thing.

All right, now, once we’re on that exposed height available to the wind, there is something that is our responsibility, and there is something that belongs to God. Let’s make sure we don’t confuse the roles.

Our responsibility with that mixed-up fact/fiction, truth/error, chaff/wheat, looking very much alike all bundled up together, which describes our own consciousness at times, what do we do? Man’s responsibility is to apply the fan.

Now, it’s called a fan, but what it really is – it’s not a Madame Butterfly type – it’s a fork, pitch-fork type of thing. And you go into the mixed-up mess, and then what do you do with the (mess)? You throw it into the air! That’s man’s responsibility.

2nd) What is the Holy Ghost’s responsibility? The wind does the separating.

Now, that should come as a great relief to us because we’re usually down there trying to do the Holy Ghost job, especially for someone else – to do the separating for them.

It’s the Holy Ghost’s responsibility to do the separating. We dig into it, be willing to get up on that highest plateau of mental consciousness, dig into the confused sense of good and evil – throw it up to the air and the wind, and let the Holy Spirit blow the chaff, which is lighter, of no substance, away, while the wheat, productive, nourishing, heavier in content, falls back at your feet.

Now, some of the intelligent threshers still today in Israel will build a fire over on the side where the chaff will blow. It saves time.

When the chaff is separated by the Holy Ghost, the chaff just goes right into the fire where it is burned up and has no opportunity to mix back with the wheat again.

That shows that those two processes are necessary, aren’t they: the Holy Ghost and fire, working together in consciousness, are essential. And each has its own specific responsibility.

The fire takes care of the chaff; the wind takes care of the separation. But by golly, we’d “better be up there” with the fan – which might be why God has that very strong demand for Moses when he tells Moses to come to the top of Mount Sinai in the morning. And he says, “And be there!” Humanity needs that: those last two words, “Be there!” And the necessity for us to be there with our fan is important. (See below)

Ex 24:12 And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

Now, today we have a great deal of emphasis on speaking with tongues. It’s reached into religion like never before; even established denominations are beginning to work with this concept, not just the Pentecostal and the Charismatics.

Let’s study it (speaking in tongues) as it’s introduced in its earliest form. We find in Acts 2, verse 4 that the early members here find they begin to “speak with other tongues, as the Spirit gave them utterance.”

We’re about to see the first public presentation of the church, the first lecture, or sermon, publicly presented. And therefore, we want to see how it was done, because they were doing this “with one accord;” the spirit was impelling them to every move at this early period of the church. (See below)

Acts 2:1 And when the day of Pentecost was fully come, they were all with one accord in one place.

The inspiration which, really, was the Spirit of the scripture was with them at every point.

And, Acts 2, Verse 6, I think maybe sheds a little further light on this “speaking with tongues,” because it clarifies it somewhat by describing “that every man heard them speak in his own language.” …

It seems to convey, then, that they were “hearing” in tongue, rather than speaking in tongue, which might make more sense because individual receptivity is preserved in that sense – tailor-made for each receptive thought, even in the language of their own country. The possibility, then, may be that it is hearing in tongues, rather than speaking in tongues, but I think very early there may have been a confusion of the two.

For instant, I Corinthians, Chapter 14, Verse 2, we will see Paul addressing himself to this very problem. In Verse 2 – this entire chapter is based on this “speaking in tongues.” Verse 2: “He that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him….” …

“If there be no interpreter, if there’s no way of, really, getting the message across, then keep quiet,” Paul says, in I Cor. 14:28. (See below)

I Cor. 14:28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

Or just go “speak to yourself and to God,” who will understand, hopefully. (See above)

So, those are just to show you – we can go back to Acts – how Paul, himself, had to move into the speaking of tongues area and restore a common sense to it.

Back in Chapter 2, in Acts, they heard in their own tongue, and we find that the Bible is presenting here a solution or a remedy to something that occurred very early in the Bible.

Pentecost and what happened on the day of Pentecost is a remedy for what? The what? Tower of Babel. … All right.

Why? What was the effect and result of Babel versus Pentecost? Babel is the collective problem of not being able to communicate. It’s still around. Pentecost, the collective solution of showing that even human languages and their differences make no difference when the spirit communicates. …

(Verse 38) Peter says the very first words Jesus said in his public ministry, according to at least one gospel, and that is the word “repent.” And that word “repent” which turns most of us off in this room, and probably most of the world off, in its original is an exciting concept and absolute a pre-requisite before we can even unite with the church that the Book of Acts is talking about.

“Repent” in Greek, coming from the – well the noun is “metanoia” m-e-t-a-n-o-i-a, metanoia, meaning to change your concept about things. Change your mind about things. Change you concept about things.

Now, that is the call of the church; it was the call of Jesus to his first listeners. Change your concept; that’s all that’s needed to get totally different results. The Christ summons humanity to change its concept it’s been adhering to all along – the atrophy. Because the Holy Ghost is moving through these changed concepts, and separating the old out from the new.

And when this happens, all this scriptural exegesis, the walk to Emmaus and the changing of concept, verse 41 shows that “three thousand new members joined the church.” …

Now we talk about what is needed to get members in our church. The ingredients better be there; it’s the Holy Ghost pattern. Peter didn’t invent all that, and it was the result of the church praying “with one accord” to come out with the Holy Ghost. There’s no obstacle to the Holy Ghost.

Getting our church up to the highest possible platform with nothing standing between it and the Holy Ghost – and that’s moving – both in thought and action.

Look what occurs as a result of it. In Acts 2, verse 43: “Many wonders and signs are now done by all of the apostles.” …

They’re healing everywhere! Not just understanding the Bible, but healing, but it looks like our comprehension of the Bible is essential to it, and both come from the Holy Ghost – both prophecy and understanding the scriptures, the key to the scriptures comes from the Holy Ghost, and no lesser source.”
“After the Master What? – The Book of Acts”, by B. Cobbey Crisler**


W’s PS#9—KEN COOPER BONUS ADDITION is a link to a poem in the June 2012 Christian Science Journal called "Christian Science Practice", – https://journal.christianscience.com/issues/2012/6/130-06/christian-science-practice

Ken's wrote "this is a link I have given before, but one I trust is worth sharing again".


**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

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