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Here are insights from Cobbey Crisler and others on some citations for
The Christian Science Bible Lesson for August 5, 2018

Warren’s (W’s) PS#1—To elevate your work with computers and mechanical things, try acknowledging the omni-operation of GOD as Mary Baker Eddy defined God in SH 587:5-6, S1): “GOD. The great I Am; the all-knowing, all-seeing, all-acting, all-wise, all-loving, and eternal;”

Whenever there is any suggestion inharmonious, independent activity with a computer or any other mechanical devise (and usually before inharmony arises), part of a very comforting and effective treatment for me has included acknowledging God as the only intelligence, the one all-harmonizing network that links all together in good. I try to get specific in how God, and only God, is “all-knowing, all-seeing, all-acting, all-wise, all-loving, and eternal;” Another helpful verse to understand and apply is If Mind is the only actor, how can mechanism be automatic?” (SH 399:15)

W’s PS#2—I’ll always remember something that Geith Plimmer, a Christian Science Lecturer living in Great Britain, said about citation S3; “Love is impartial and universal in its adaptations and bestowals.” (SH 13:2-3) . Geith commented that only when one is ready to make right adaptations or appropriate changes, is one ready to receive divine bestowals.

W’s PS#3—Here’s a link to some ways to apply one of Mary Baker Eddy’s directives in citation S9: “Know thyself, and God will supply the wisdom and the occasion for a victory over evil.” (SH 571.16)

Would you like Gods perfect wisdom and timing on:

  1. Hard assignments, unbelievable work load and killer deadlines?
    2. Important tests or essays?
    3. A big presentation, game or performance?
    4. Group Leadership role(s)?
    5. An important social date or event?
    6. A sticky situation where taking a moral or ethical stand is needed?
    7. A challenging relationship that keeps testing your patience, equanimity and integrity?

Whatever opportunities you face, you can meet them as their master by obeying this powerful two-word command.
"Know thyself, and God will supply the wisdom and the occasion for a victory over evil." Science & Health, 571:16

Know yourself as God knows you as an ever perfect expression of "infinity, freedom, harmony and boundless bliss." (see S&H 481:3) Totally accept and simply express each of these elements of your divine identity to eradicate their illegitimate opposites. Without a body-based sense of self, you will be open for God to eliminate from your experience: all of matter's debilitating drag of limited energy, funds, intelligence, speed, inspiration; all its sapping slavery of restrictions (injuries, red tape tie-ups); all its regular rub of inharmonious relationships and its constant cloud of frustration and unhappiness. All gone! Never part of you or those you love.

This week "your assignment, should you choose to accept it," will be to simply do your part, know yourself spiritually, and watch God do Her part, to supply you with all the wisdom and occasions where victories are wanted. You may also enjoy highlighting in every lesson all of God's jobs in one color and all of yours in another.

A friend shed new light on our focus passage with this one-line insight:
"ABILITY (the wisdom) and OPPORTUNITY (the occasion) are coordinate ideas."

By accepting this divine law and knowing yourself spiritually, you will never have ability without being given opportunity to express it. (no unneeded bench-sitting) And, you'll also never be given opportunities (like the seven listed above) without having the God-given abilities to rise to the occasion!
Adapted from a May 1, 2003 Bible Lesson Met by Warren called Rise to the Occasion!

W’s PS#4—Cobbey Crisler on Psalm 17.15 (B11)

“Verse 15 of Psalm 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. 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 this 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 Psalm 56:4 (B14) –For dominion, treat fear, not the flesh!

“Speaking of fear, look at Psalm 56, Verse 4, “I will not fear what?” “What flesh can do unto me.” So, flesh isn’t the problem. But guess what is? Fear. It’s fearing what flesh can do unto me. Flesh is not the patient, then. One of the most radical discoveries in Biblical therapy: we’ve been treating the wrong patient. That’s not the problem in Biblical thought. [It] wants to be absent from the flesh, not even weigh it in, factor it in to Biblical healing. The flesh has naught to say, but completely submits to what the mental state dictates. That’s dominion.”
Leaves of the Tree: Prescriptions from Psalms, by B. Cobbey Crisler**

W’s PS#6 –Cobbey Crisler on Jeremiah 31.3 (B15):

In Chapter 31, which is Jeremiah’s greatest chapter, he predicts the new covenant will come. He defines it. In Verse 3 he shows that the new covenant is definitely based on the comprehension of God as love. It’s that very “lovingkindness” that will draw all mankind to God for the solution of the world problems.”
transcribed from “Heal the Sick”: A Scriptural Record, by B. Cobbey Crisler**

W’s PS#7 –Cobbey Crisler on Jeremiah 30.17 (B16):
Verse 17 is God’s view of whether there is any incurability or not. “I will restore health unto thee, and I will heal thee of thy wounds.”

Religion has got to be practical, especially in our century. There’s no room for anything that’s not practical anymore. There are too many problems requiring solutions. Humanity in its history has run [from problems] long enough. Like Jacob ran for twenty years until he began to wrestle [Genesis 32. 24, 25]. Collectively mankind is wrestling now. As John Bunyan said about religion. “The soul of religion is the practical part.”
transcribed from “Heal the Sick”: A Scriptural Record, by B. Cobbey Crisler**

W’s PS#8—Cobbey Crisler on Mark 1.40-45 (B17)

Verse 40, "We have a leper." We have ample precedent on the Old Testament for the healing of leprosy.

Verse 41, "He's touched by Jesus."

Verse 43, "And the leper is cured."

Verse 41: Does he need to be touched by Jesus for the healing?
Does Jesus touch everybody? No. The method Jesus uses is there in very intricate detail.

Jesus touched a man here who had not been touched physically by anyone but another leper. Imagine how long he may have had this leprosy, whether it was acquired or he was born a leper. But the fact is, look at the humanity breaking through the wall. Where was ecclesiasticism on the subject of leprosy? "Stay out!" "Shout unclean, unclean everywhere you go," so there's no danger of contagion. This was the church's definition of what to do with a leper. Jesus radically set aside every aspect of this traditional approach. This is the rock breaking theories into fragments, praying these ideas were never God's theology, nor a revelation of Himself.

Jesus reached through that barrier and touched a man. What do you imagine the leper was thinking as Jesus touched him? Imagine what happened within him. We're talking about the Holy Ghost cleansing. Cleansing is the thing that's needed. Just look at the love expressed through the human agency of touch. Jesus was not afraid to touch him, nor was it a violation of God's law to touch him. Jesus didn't have to go back and turn his clothes in, bathe himself, and wait until he reemerged. That is what the Levitical rule said he'd have to do if he were touched by a leper. None of that made any spiritual sense at all.

How could one ever solve universal human problems if one could not reach the thought that was bearing the crushing burden of the problem? Jesus just touched that leper as if it were normal and natural, and the great love that was conveyed through that. How long it had been since that leper had felt a human touch?

Notice he said, "be thou clean." In Verse 40, the leper had said to him,

"You can make me clean."

Jesus said, "Be thou clean."

What is Jesus definition here of a healing? It's based on dominion. Dominion is not just doing something for someone. This is Jesus' dominion over an individual. Hypnotism bases its claim to heal by having one mind take dominion over another's mind. By contrast, Jesus' definition of God's healing theology is based on relationship. Each and every individual son or daughter .in his relationship to God has dominion as an integral part of his being. This is what Genesis, Chapter 1, Verse 26, announced.

If that is true, it can never be violated. It can never be compromised. We have it or we don't. It's never "dominion-if," or "dominion-but." You cannot qualify it. Nothing can dominate us if we actually have dominion.

Jesus' words and acts reveal what this theology is. So, "Be thou clean" is the precious privilege of that man who had thought he was a leper. He has dominion over it. "Now, exercise it," Jesus said, and supports his divine right to exercise it.

We go out in mobs with slogans and signs protesting the absence of human rights on our globe. What if we began to focus on the deplorable way with which we have viewed our divine right? Jesus did.

Verse 42. So, "he was healed."

Verse 44. Jesus told him not to make a show of this. His definition of healing did not include publicity. In fact, publicity is one of the worst dangers to the theology of healing.”

“What Mark Recorded”, by B. Cobbey Crisler**

W’s PS#9aCobbey Crisler on Luke 7. 36-48 (B17) and Jesus detecting the repentant humility of the sinful woman who washed his feet with her tears

“In Verse 36 of Chapter 7, we have the incident of a woman coming into the Pharisee's house where Jesus had been invited for a meal. We're told in Verse 37), "the woman was a sinner." In no case is this woman Biblically identified with Mary Magdalene. Very early tradition began to call her Mary Magdalene because of thinking that’s what it might have meant when it described Mary Magdalene as one out of whom Jesus had cast seven devils. Who could get worse than seven devils?

It was just simply moved over into this context. There is nothing Biblical that ever identifies Mary Magdalene's name with it, however. It's an early tradition but there is no Biblical authority for it.

Again, if Jesus is interested in a state of mind, let's study it from that angle. In fact, if we studied all the gospels from the state mind that it presented, and that Jesus said we should change to, then, it would be like an entirely different Bible to us.

Here this woman comes right in. In that day and age one would eat at a table on a reclining couch supporting your head with one hand resting on your elbow. Your feet would be away from the table so that your attention would not be there. The woman could very easily have slipped in unnoticed and begun “to wash Jesus' feet with the tears" that were pouring from her eyes, and "wiping his feet with the hair of her head" (Verse 38). If you remember what a dusty land that is, and that shoes were open sandals, one might get a little bit more of an idea what this woman had undertaken without regard for the effect on her hair among other things.

There was a deep feeling motivating this, there’s no question about it. The Pharisee had forgotten some of the elementary hospitalities that have been passed right down to our century.

He hadn't provided water for his guest. Jesus pointed that out later. While the Pharisee was blaming this woman for intruding on his dinner party, this woman had introduced some things that Simon himself had failed to do. We know his name is Simon.

If he happens to be the same Simon who is at a home in Bethany, according to one of the other gospels, he had been a leper, or perhaps one that Jesus had cured.

And if that's true, imagine someone who should have been filled with gratitude. That's a state of breathing in a Holy-Ghost-form of thinking, yet having an attitude against this particular woman and her needs.

Simon isn't very good at reading thoughts. In fact, he says, "This man, if he were a prophet, should have known who this woman is" (Verse 29). Indeed Jesus did know. Simon hadn't really read Jesus' thought at all but Jesus certainly had read his. Simon "spoke within himself," it says. He didn't say a thing out loud. And Verse 40, "Jesus said, Simon, I have somewhat to say unto thee. And he saith, “Master, say on." There's sort of poetry to it.

The interesting result of this parable is that the parable doesn't really speak to where the woman is mentally. The woman is beyond the minimal requirements of the parable. In this parable Jesus told Simon that the one who had owed the most, and was forgiven the most, would then love the most. Love after the fact of forgiveness.

This woman is well beyond that and Jesus knows it. This woman has loved even before the concept of forgiveness bas come up, this woman has shown a deep confrontation with herself and where she has been mentally. She is simply expressing it in the presence of someone whom she feels could comfort and meet her needs. Just sensing that the environment in which Jesus moved would help her.

This woman was part of a despised profession. The ceremonial purity and public professions of piety of the Pharisees would necessitate a great show of contrast between those states of mind. The surprising thing is, Jesus is going to find that the state of mind of the woman is more receptive and filled with love, hospitality and repentance than the Pharisee who seems to fill the category of one of the woes that we'd heard already full, with no room in Simon's thought.

In Verse 48, Jesus speaks to the woman for the first time. Imagine addressing a woman, especially in a Pharisee's house, where this woman clearly didn't belong. (At that time, the most devout rabbis and strict constructionists wouldn't dare to speak, even to their women relatives, if they met them in the street.) Jesus is breaking all convention.

Apparently, he doesn't think that God is behind that convention. He says, "Your sins are forgiven,” addressing the woman directly. Up to now, she’s just regarded as an object, an object of scorn, derision, repulsion and a sex object. A mere "thing".

Jesus addressed her through his lenses that magnified for him the sense of God's manhood and womanhood, "Your sins are forgiven," he said. Immediately that set a mental buzz around the table. They said in Verse 49, "within themselves,

Who is this that forgiveth sins also? “Jesus unperturbed, still addressed the woman,

"Your faith hath saved thee."

Why does Jesus make such a great effort for the woman to comprehend that a change in her mental state has even overcome sin? It can be done because it is implicit in the word "dominion." If we're stuck with our mistakes, there's no way out. If we can solve our problems, then Jesus would have to indicate such as a matter of encouragement to humanity. "Your faith hath saved you." Your mental state filled with something that has come directly from the Holy Ghost. Faith is a state of mind. "Go in peace."

Imagine how she came, with very little peace in thought. She left with her mental state changed, and one is left also with the thought that her entire life must have changed as a result.”
“Luke the Researcher” by B. Cobbey Crisler**

W’s PS#9b—A Ken Cooper offering about “Simon The Pharisee” and this healing as related in Matthew 12:10-15 (B16). It can be reached via this link to our online version of Warren's PS additions by clicking on the DOWNLOADABLE PDF FILE in the UPPER RIGHT-HAND CORNER. Ken wrote about his linked contribution,Simon the Pharisees is asked a fundamental question, – are you really prepared to put God first in everything you do? Do you really love God with all your heart, soul, might and mind? Words are easy, it is actions that tell. The comparison of the harlot and the Pharisee, her redemption and his love of position, speak volumes. If we do not change, we stay as we are. God's infinite Love is always reaching out to everyone, and it is those that respond that find more. I remember that when at University I met someone with a physical problem, and I told him about the healing power of God's love, that it could heal him. He told me to go away and mind my own business. He did not want to change. It has led me to always question what I am holding onto. As in the monologue, – "The choice is mine." The Love is God's.

For those wanting a voice and music rendition please link to, a specific link to Simon The Pharisee on Ken G Cooper Poetry Youtube.”

Warren: For YouTube portrayals of Jesus' visit to Simon's house see and/or

W’s PS#10—Cobbey Crisler on Malachi 3:10 (B22): “prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.”
“Let the divine consciousness be in you that was also in Christ Jesus—May a God-filled experience or storehouse be manifested in just right ways for you so that you say “it is enough.” The deluge is to show the infinite supply that God is able to pour through you.”

Comments from B. Cobbey Crisler as recorded in the margin of Warren Huff’s Bible

**You can buy your own transcripts of most of Cobbey’s 28 talks at a new website: Email your order or inquiry to, or directly to Janet Crisler, at

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