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GEMs of Christian Science — what the Comforter’s Coming Means to YOU & the World!
GEMs = God Expressed Meekly/Mightily in you to sparkle brightly with insights from Cobbey Crisler & others as inspired by God and
The Christian Science Quarterly Bible Lesson on

“Christian Science”
for Sunday, December 31, 2023

(Cobbey’s insights are shared with the blessing of Janet Crisler
by Warren Huff, CedarS Executive Director Emeritus,
warren@cedarscamps• 314-378-2574

Cobbey on Luke 1:26-47 on the Nativity of Christ Jesus [Responsive Reading (RR)]:

[Cobbey Crisler on Luke 1:26+:] “Gabriel has another assignment (Verse 26), to go to Nazareth.  Luke is a gospel that tells us quite plainly that Mary was a virgin… (Verse 27), “To a virgin espoused to a man.” That means we are dealing with a contract period prior to marriage, an engagement that nevertheless had that sanctity of marriage attached to it legally. If that contract were broken, especially through immorality, it was very severe.  A capital execution by stoning could be carried out.
“Gabriel announces to Mary that she is to be the mother of the Messiah.  Verse 29 shows that Mary does not take it entirely calmly.  She was “troubled at that saying,” and did not really know what to make of it, very similar to what we read of Zacharius.
The human doesn’t know what to do in the presence of angels.  Of course, all it needs to do is listen.  That’s why it’s so hard for the human mind.  But, Gabriel, true to character, begins the conversation (Verse 30) with “Fear not,” calming the fear, any sense of alarm in Mary’s thought.
   “The announcement is clear in Verse 31, including the name of Jesus, just as the name of John (later, the Baptist) had been given ahead of time to Zacharius.
“Verse 32 gives us some of the things that actually were synonymous with the Messiah in the expectations of the Jews, namely that he would be “the son of God.”
“Would he be the only son of God?  Do we have any Scriptural authority for that, or for its opposite?  We do have the announcement (Matthew 3:17) as he came after baptism, “This is my beloved son.”  What about unique or “only begotten”?
   “When you realize that every Jewish mother prayed daily to be selected for that role, imagine when it came to Mary how overwhelmed and very deeply humble she must have felt.
“Mary, in Verse 34, asks the only reasonable question one can ask, “How can it be possible, an immaculate conception?…
“…Mary yields (in Luke 1:38) to this event, “be it unto me according to thy word.”  And the angel leaves.
“Mary immediately goes to help her cousin (Verses 30 and 40).  It’s about 100 miles away from Nazareth…”
[Bonus, outside the RR]   “Our third use of Holy Ghost. Elisabeth is filled with the Holy Ghost (Luke 1, Verse 41). Imagine that major human laws of life on earth are being set aside… a very precious encounter for the whole human race…
“Mary begins in Verse 46 what the Latin Church refers to as the “Magnificat.” Let’s study some of those words.  Mary said, “My soul doth magnify the Lord.”  That word “soul” in the Hebrew is very close to our word “identity.”  In this case we find that Mary is discussing her being as if it were a lens for God, a magnifying lens.  What a beautiful way to describe identity.  Would that we ourselves could look through our identity, and every time we did, we only saw the magnification of God and all the qualities associated with the divine nature, increasing more and more as the lens magnifies…” 
“Luke the Researcher,”
B. Cobbey Crisler**

 Like the shepherds, LISTEN TO AND ACT ON YOUR ANGELS    MESSAGES AND INSPIRATION! Cobbey on Luke 2:1-14            

[Cobbey Crisler on Luke 2:1-19] “Luke gives us the story of the shepherds (Luke 2:8-18), those alert shepherds in the fields near Bethlehem. This is going to radically change our ideas of Christmas, although I’m sure that you are probably prepared for the fact that the birth of Jesus undoubtedly did not occur December 25th. It’s pretty cold out there for shepherds to be watching their flocks in the winter night of Palestine. Normally they all would be within an enclosure at that time.

“However, it doesn’t hold always true today. It depends, again, on the weather.  If it is warm, and if there is sufficient grass on the hillsides, the shepherds could have been out there at that point.

“Shepherds generally watched during the spring when the lambs were being born to protect the flocks from the marauding animals or human thieves. Shepherds had to be alert twenty-four hours of the day. The whole figure of shepherd received special metaphorical treatment all the way through the Bible, specifically by Jesus himself, where the title “shepherd” is used to give an indication of his own character.

“… There is a tradition that the Messiah would be announced at Migdal Eder, the tower of the flock. This was a place just outside of Bethlehem, identified with the shepherds’ fields. So, we do have an early Jewish tradition it would assign the Messianic inauguration near Bethlehem.

The announcement comes to the shepherds in Luke 2:9. Verse 10 begins to give us a hint of part of Luke’s purpose for writing. 

“Most scholars think that Matthew has written his gospel for Jewish readership. It also seems clear that Luke wrote his gospel with a much more universal application in mind. Verse 10 underscores that in its last line by saying, “All people.” The universality of Jesus and his mission to the entire world is emphasized. Only Luke has this story of the shepherds. We’re dealing with the most spiritually conspicuous birth in history.

“That means there would have to be a sign from God. We see that consistently through the Old Testament. A sign accompanying the setting aside of human laws, rules, and traditions.  A radically new deeply drawn breath. from Spirit, from the Holy Ghost, accompanied-by angels.  “Fear not,” the opening words again, “good tidings, great joy, all people.”

 “Right here in this small city of David a sign, (Verse 11), an unmistakably unique sign.  First a virgin will conceive, (Verse 12), then a heavenly anthem or symphony ends the angelic message to the shepherds, (Verses l3 and 14). The shepherds do something with the Holy Ghost with which they have been filled. They respond; they obey. They utilize what they have been inspired to follow by doing.” 

 [Bonus, Cobbey continues beyond citation B3:]
“The shepherds go to Bethlehem, (Verse 15), “find the babe lying in a manger,” (Verse 16), and “spread the news around,’
(Verse 17) so that the story was available among others. We don’t know where Luke would have gotten it. But that gives us certainly sufficient justification to see that it was known more than by a handful.

“Mary, in verse 19, saw the shepherds appearing from nowhere telling her about the angelic messages (of “good tidings, great joy, all people’) that they received, “But Mary kept all these things, and pondered them in her heart.”
“Luke the Researcher”, by B. Cobbey Crisler**

Cobbey Crisler on Matthew 2:13, 14 +/citation B5

[Cobbey writes this bonus intro to this citation, B5:]
“Chapter 2 [of Matthew] is entirely original with Matthew.  No other gospel has what we read in this chapter.  Without Matthew’s record we would be ignorant of the following facts.

(Verse 1). “Jesus was born in Bethlehem.”  Does that ring any bells?  Let’s assume that we are a first century Jewish audience.  We’ve been handed a copy of Matthew’s gospel. It says “Jesus was born in Bethlehem.”  What does that mean to us?  What does that immediately conjure up in terms of our history?  David’s birthplace was in Bethlehem.  Again, what does that say to those who are expecting a Messiah? …

  (Verse 2).Therefore, when we see that “wise men” suddenly show up, have an audience with Herod and say to him, “Where is he that is born King of the Jews?” How would a man like Herod receive any news about another king of the Jews? After all, that’s what he was. “Where is he that is born King of the Jews? We have seen his star in the east.” Practically every king of that period employed soothsayers. Chaldeans from the area of Babylon, whose very profession was to predict, were astrologers, stargazers and prognosticators. They would attempt to give their particular employer, king or governor, some insight into the future so he could plan. I’m sure if this kind of profession were recognized today widely, the stock exchange would employ a few of them.

 Herod must have been impressed by the three. I’m sorry, I said three, but if you will notice no number is given. So you see I was influenced by the Christmas carol which has no Scriptural authority here. Nor does it say they were kings, just wise men from the east, following what they felt was a guiding, directing star.”]

(Verse 3). When it says “he was troubled,” Herod was basically troubled much of the time…

(Verse 4). So, “he calls the chief priests and scribes.”  Herod is not a Jew.  He’s really a foreign ruler. One of his parents was Idumean, or from Edom. The other of his parents may have been Arab. Herod really never was received by the Jews very fondly. He had support of the Roman emperors, however. He was a close friend of Caesar Augustus, and Augustus gave him his position. He had been a close friend of Mark Antony before that. You can see how clever a politician he was. Herod apparently was able to shift his allegiance from Mark Antony over to Augustus just in time so Augustus could back him.

He calls the chief priests and scribes and he says, “Now tell me what tradition do we have anywhere that a Messiah is to be born? Is there anything that I can tell about a geographical location, or what?”

Verse 5 is the answer that the Bible scholars of the nation give. “They say to him, in Bethlehem of Judea: for thus it is written by the prophet.” Now, here’s the quote. You know how Matthew does this. This is his characteristic. It’s happening because prophecy said it would happen.

“That seems to be the key reason why Matthew wrote his gospel. To show his generation, and, of course, future generations like us, that every event in the New Testament is a fulfillment of what was written in the Old Testament, therefore, dovetailing both Testaments into what would eventually become the Bible. But now Matthew is virtually saying this happened because it’s a fulfillment of prophecy.

We are able to date the general time when Jesus was born, the general chronology, because it gives Herod the king as being the reigning monarch. There are a lot of Herods. It is like the name Caesar. It’s a dynastic name. This is Herod the Great. Again we have a the problem with chronology. Herod the Great died in 4 B.C. What you obviously see is a rather insoluble point. How could Jesus have been born in the days of Herod the Great, if Herod died four years before the generally accepted birth date of Jesus? Very frankly, it couldn’t have happened. Not that Jesus wasn’t born in the days of Herod the Great. That is undoubtedly accurate. But whoever figured out our calendar figured it out inaccurately: It has been determined that it is possible that Jesus was born as early as 7 B.C. but certainly no later than 4 B.C. if he were born during the time of Herod the Great.

Herod was a weird king. He had that combination of plus and minus that exists in human nature wherever you run into it. Herod certainly brought the nation of Jews to a peak of prosperity and beauty. He had cities in Palestine that rivaled any in the Roman world.

The capital of Syria/Palestine was in Caesarea on the Mediterranean.  He built that city right from the ground up.  It was described by Josephus (historian, 37/38-100 AD). Coming from the sea it was just a magnificent white marble city that caught the sun and sparkled for many miles into the Mediterranean.  My wife, Janet, and I have dug at that spot.  There’s not much on the surface but I know some of you have seen the theater on television because Leonard Bernstein has conducted many orchestras in the theater which has been excavated at Caesarea.

“As a matter of fact, one of the stones that was found in the theater had inscribed on it the name Pilate and the name Tiberius Caesar.  It is the only epigraphical evidence of Pilate that has been uncover in the Holy land, other than coins.  It was found right in that theater. Herod built the magnificent Temple in Jerusalem, far exceeding Solomon’s in its magnificence: It was all white stone and then gilded, covered with gold. So that Josephus said, when the sun came up in the morning and hit that Temple, if one didn’t shield his eyes, he would be temporarily blinded because it flashed. From a distance, the Temple of the Jews looked like a snow covered mountain but with sun glinting off the gold. This is what Herod did on the plus side.

On the negative side, as you will learn, he went around killing and slaughtering. He murdered members of his family and was very suspicious that someone was plotting his assassination or attempting to replace him. This we know of Herod’s character from other records of the period.

“Can the Old Testament stand alone then, as far as Matthew’s point of view is concerned? It can’t.

It is prophecy. But prophecy needs to have the Old Testament comprehended; it needs to be fulfilled. Can the New Testament stand alone? No, not without the fulfillment. Prophecy is the key to the fulfillment.  They are inseparable.

This quotation comes from Micah 5, Verse 2. It is the only verse regarded by the first century Jews, at least, as giving any geographical location for a coming Messiah, Bethlehem named specifically.

There is one thing we should just think about as far as the virgin birth is concerned, despite all the intellectual turmoil around all the arguments relating to it. If Jesus, as an individual, has had such a tremendous impact on humanity—uplifting the standards of humanity, healing all the wounds and illnesses that humanity had been unable to solve up to his time—then from the standpoint of what we might call spiritual criticism (since the fountain rises no higher than its source), could Jesus have had any source other than the most pure origin available on earth?  Could Jesus have emerged on the human scene in disobedience to the Ten Commandments?  Could there have been, in other words, immorality, as some critics have urged, connected with the conception of Jesus on earth?

In one way, Jesus’ birth is the most spiritually conspicuous in all history.  Isn’t that star in the heavens which the wise men thought they were following astrologically really symbolic of prophecy?  Isn’t it essentially prophecy that led the wise men?  Herod wanted to know why they were even there.  And he went to the chief priests and scribes and the chief priests and scribes went where for their answer?  To prophecy.  So, once again, we see the high regard for prophecy which Matthew had, and all the New Testament writers have.

So Herod hears that prophecy indicates Bethlehem is the spot.  The wise men needed help.  They followed the star as far as they could and then wanted to know where this Messiah-king was to be born.  Herod consults prophecy and finds out that it is Bethlehem.  It is really prophecy that directs the wise men to Bethlehem.

(Verse 8). Herod, who wants to know exactly where this child is located, says the wise men are “to bring news back to him where this child is located.”  Do the wise men obey Herod?  No, fortunately.

(Verse 11). They go to Bethlehem and “find the young child with Mary his mother, falling down, and worshiping him, presenting gifts, gold, frankincense, and myrrh.” If there is deeper meaning to those gifts of the wise men to an infant, what perhaps, could it symbolize? Or we would be reading something into it that we shouldn’t?

In Isaiah 60, I think you will find how the tradition began that (these wise men were kings.

(Verse 1). I’m sure you’re familiar with its opening verse, “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” What parallel might exist already? Light and the star, perhaps.

(Verse 3). Then we find that “the Gentiles shall come to thy light, and kings to the brightness of thy rising,” See how kings entered into the tradition here. It so happens that an early Christian writer saw this and suggested that the coming of the wise men was prophesied here in Isaiah.

In Verse 6 it says, “The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.” So, we do have early Christian commentators seeing a connection between these passages and the coming of the wise men.

Justin Martyr (A.D. 100-163) is the first commentator we know of to introduce this concept.

Here’s what one of our greatest American Bible scholars of recent years has written. Here’s what he suggests.  He goes beyond what the text would tell us but it’s an interesting thing to consider.  We’re talking about Professor William Foxwell Albright.  Professor Albright has made the comment, first, “that myrrh is used at the anointing of a king.” The wise men bring myrrh.  Does this have any implication of the Messiah?  Remember they said (Matthew 2:2), “Where is he that is born King of the Jews?”

Also, Albright says that “magical charms were written with myrrh ink,” and adds “the items brought by the wise men were regarded as the tools of a trade.  Offerings of the magi would not be gifts of homage,” he suggests, “but a declaration of dissociation from former practices.”

Suggesting what? That these wise men made their living off of magical charms. See, “magi” and “magic.” Although at that time those weren’t related, but magi were wise men and some of the results they were able to come up with later got the term “magic.”

Were these wise men bringing what represented the tools of their trade and dissociating themselves from them at the inauguration of a new era represented by the infant child who was to bring the Christ-solution to mankind?

Remember the magi were very concerned about astrology, predicting the future. If they were convinced that here was a child that came as a direct result of the fulfillment of prophecy, then those who were truly wise men would exercise the option to go for this new method and give up the old.

That, again as I indicate, is just an idea presented by Professor Albright.  He is a man I have found to be of deep insight and probably the most respected scholar of recent years. He passed away a few years ago and anything you can get authored by Professor Albright is worth studying. For one thing, he had a very deep humility in the presence of the Scripture.

Verse 12. “The wise men leave and go back to their own country,” It does not say which”· country that is.

[Citation B5/Matthew 2, “Verse 13 gives us the next indication we have of divine direction, which is symbolized by the appearance of an angel, where Joseph, again, gets a communication which tells him to “flee into Egypt, and stay there until Herod is no longer around.”

(Verse 14). They do that.

[BONUS insights from Cobbey on extra Matthew 2 verses:]
(Verse 15). “Notice what Matthew does again. He goes to prophecy and sees this trip into Egypt as one that not only was fulfilled in earlier Scriptural times, such as when Joseph went down to Egypt and then Israel was called out of Egypt by Moses’ receptivity. But also that Jesus would repeat that very same thing. Egypt represented bondage and Moses had freed the people from bondage in one way. Is this child who is coming out of Egypt going to free mankind from a universal bondage that  has  restricted  his   normal  activity by the manacles known as sin, disease, and death? Is this the mission of this child? All that, perhaps, implied just by use of the earlier Scripture which is found at Hosea 11, Verse 1.

(Verse I6). Herod’s brutal reaction to the wise men failing to return was what has been ca1led “the slaughter of the innocents.” “All male children two years old and under are slaughtered by Herod’s fiat.”

(Verse 17). Again, Matthew reaches back into Sc1ipture and sees a prophetic direction signal, taken from Jeremiah, “spoken by Jeremy the prophet.”

Verse 18, “saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children.” Rachel was the wife of Jacob, one of Jacob’s wives. She died in childbirth, giving birth to Benjamin, Rachel was buried and her traditional tomb is still outside of Bethlehem. When you mention Rachel, it means Bethlehem, in that sense, the location. “Rachel weeping for her children in Bethlehem.”

Herod the Great does pass away in 4 B.C.E. You cannot believe the funeral which was given to him. Josephus, who was born just a few years after Jesus’ crucifixion, about 37 or 38 C.E., wrote “The Wars of the Jews and The Antiquities of the Jews.” it used to be discounted, But more and more what Josephus has said is being proven by archeology to be correct.

“Josephus records the funeral procession of Herod the Great. It apparently stretched for twenty-four miles. Roman legions were involved. His private, elite guards were involved. The coffin was solid gold. He was buried at Herodium which is one of the many fortresses he built around the Holy Land. He was really scared somebody was going to get him.  He had strategic locations all over the Holy Land fortresses.  One of them was at Herodium.

He took a very natural hill, lopped the top off, so that it was shaped conically. You can visit there today and go up on the top. As a matter of fact, in the book “Come See the Place” there is a photograph on the top of Herodium where his palace has been excavated. It has a beautiful view of everywhere. You can see the Dead Sea.  You can see Jerusalem.  This was for obvious reasons.  You could see who was coming, somewhere in that location, according to Josephus, Herod is buried.

You know what has occurred recently over the finding of Philip H’s tomb. Philip of Macedon, the father of Alexander the Great. Those of you who have had the “National Geographic” subscriptions or have the “Magazine of Archeology” will have seen the magnificent things that were found in that tomb.

“We had the privilege of seeing it in the Museum at Thessalonica in Greece. If they find Herod the Great’s tomb you can be sure with his great sense of classical commitment, that his funeral…”
“The Book of Matthew: Auditing the Master,” by B. Cobbey Crisler

For SOLUTIONS to WORLD PROBLEMS, SEE ALL MANKIND being DRAWN to God’s satisfying law of LOVINGKINDNESS WITHINCobbey on citation B8/Jer. 31:33 (+ prelude)

[Cobbey Crisler:] “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.”[to make “their soul (spiritual sense) as a watered garden.” (Jer. 31:12)

Jeremiah 31:14 “… my people shall be satisfied with my goodness, saith the Lord.”

Jeremiah 31:33, 34 “… this shall be the covenant that I make… I will put my law in their inward parts, and write it in their hearts… for they shall all know me, from the least of them to the greatest…”
“Heal the Sick”: A Scriptural Record, by B. Cobbey Crisler**

Cobbey Crisler on citation B10, Matthew 8:14, 15, 16 (
+ “Hurricane season” bonus Matt. 8:26)

[Cobbey:] “(Verse 14. We come to the third healing [in Matthew’s series of 10 of Jesus’ proofs after the Sermon on the Mount of his Messiahship by his works, the healing of] Peter’s mother-in-law.  To have a mother-in-law, Peter had to be married.  Peter had a wife.  [BONUS video 1 from Warren: Click here for a link to moving, 3-minute video clip from the Chosen as it’s told in several of the Gospels. And/or click here for BONUS video 2: To see the compassion Jesus was showing to Simon’s household in a prelude to the scene of the healing.  In it the director took artistic-license to give a believable, realistic portrayal of how Jesus put God’s love into the hearts of Simon’s wife and family so as to free him to follow Jesus as a fisher of men.]

[Cobbey continues:] “It’s on the Sabbath day, too. But does Jesus consider women that important?  Would he break the Sabbath for a woman?  One may think that he might for a man. But would he do it for a woman?  He does.  Whatever business he had in Peter’s house, he puts all aside and gives priority to the mother-in-law’s needs.  Despite the fact that it was the Sabbath. (Verse 15). He heals her of fever.  [W: So much, for the supposed length and severity of the coronavirus or flu as advertised these days—as well as for its being communicable… “and she arose and ministered unto them.”].

[W: BONUS from Cobbey on verses beyond citation B10/Matthew 8:14, 15— and what they can mean to us:]
“(Verse 16). “Many come, when the even was come to be healed.”  Why the evening? Because then the Sabbath is over and they could all come without any fear of recriminations from the Jews.

[Cobbey on Matthew 8:26 Jesus’ fourth proof, the stilling of the storm, an encouraging application to today’s weather concerns.
“(Verse 26). “He says, “Why are ye fearful,” immediately seeing the thought, reading the thought, “you of little faith.” He rebukes the wind and the sea; “and there was a great calm.” That tells us something about what it must mean in Genesis 1:26 when man “was given dominion over the fish of the sea and over the fowl of the air.”  Is it possible?  Is Jesus telling man it is possible that he can exercise dominion over the elements?  He has within him the kingdom of heaven, dominion that can be exercised over what looks (to be) outside of him…]   
 “Book of Matthew, Auditing the Master: A Tax Collector’s Report,” by B. Cobbey Crisler**

Join Luke’s APPRECIATION of many WOMEN ANGELICALLY “MINISTERING … of THEIR SUBSTANCE” to JESUS MISSION!  Cobbey Crisler on Luke 8:2-3/citation B11

 [Cobbey Crisler:] “In Chapter 8 we will begin to discover that Luke is very conscious of how Jesus dealt with the concept of womanhood.  He has more emphasis on womanhood than on any other gospel.  In Verse 2 we find among Jesus’ disciple “women, which have been healed of evil spirits and infirmities,” who have dedicated their own lives and left their homes to follow Jesus just as the male disciples.  Mary Magdalene is mentioned. 

 “In Verse 3 we find “Joanna.”  Notice Luke’s appreciation of womanhood even includes the naming of women that we don’t hear of in other gospels.  Joanna is “the wife of Chuza, Herod’s steward.”

 “Where do you imagine Luke got all his information about what was going on in Herod’s palace?  Could it have been the wife of Chuza, Herod’s steward?  Then there’s Susanna, and many others who were actually helping in necessary financial support of the mission.  They “ministered unto him of their substance.”  The word used there is the word that later is the root of our word “deacon.”
“Luke, the Researcher,” by B. Cobbey Crisler**

[W:] FIND & CHERISH ONENESS with GOD “as a HUMBLE RAY OF SUNLIGHT THAT IS ONE WITH THE SUN.”  Hear healing music inspired by citation S15/26:12 +26:10 before

“The Christ was the Spirit which Jesus implied in his own statements: “I am the way, the truth, and the life;”* “I and my Father are one.”**  This Christ, or divinity of the man Jesus, was his divine nature, the godliness which animated him. Divine Truth, Life, and Love gave Jesus authority over sin, sickness, and death. His mission was to reveal the Science of celestial being, to prove what God is and what He does for man.” (Science & Health with Key to the Scriptures, Mary Baker Eddy, cit. S15/26:12-18/, for 26:10 sentence, bolding added)

[Warren:] “Below is a YouTube link to an inspiring song by a CedarS mom and award-winning Country Music artist, Cherie Brennan. It emphasizes the “I AND MY FATHER ARE ONE” mindset of Christ Jesus and mentioned in this week’s Bible Lesson citation S15/26:12 (+ SH 26:10)  Enjoy!

“Or, on Watchfire Music by CedarS friend, Peter Link, — LISTEN TO A SAMPLE of “I and my Father are one” SUNG by Mindy Jostyn and BUY IT and the SHEET MUSIC for SOLOISTS at:

“Man’s oneness with the Father” is a central point in Jesus’ healing theology, “Jesus of Nazareth taught and demonstrated man’s oneness with the Father, and for this we owe him endless homage.” (SH 18:3-5) See also *John 14:6; **John 10:30, SH 315:3 & 361:16.

OPEN YOUR SPIRITUAL SENSE EYES AND KNOW WITH SCIENTIFIC CERTAINTY TO DROP ALL HEAVY BURDENS! Cobbey on God’s command for light to shine in your heart for the divinely natural glory of God in Christ Jesus & in you! (cit. B13/2 Cor. 4:6 +17

 [Transcribed from a talk by Cobbey Crisler:] “Here is a commandment from God.  This commandment was for “light to shine out of darkness,” and to shine where? [Voice: “in our hearts.”]. Where is the finger of God at work? Where has Christ written his letter, his epistle? If that’s shining, if we’re facing God, face-to-face, Mind-to-Mind, if our mentality is taking on the likeness of God Himself, then that light is showing. But it’s a light that knows. It’s a mental light, “the light of the knowledge.” In the Latin Bible, do you know what that word is? It’s our word for science, scientiae.  It is the light of the knowing in a sense of disciplined science “of the glory of God.”

“We have the ability, therefore we are without excuse, to know God because he has revealed Himself, His nature, to us. We can call upon our divine nature. We can begin to answer the question, “What is natural?” with the response, “The divine is natural for me.” That “light of the knowledge of the glory of God in the face of Christ Jesus” leaves not one slight dark spot of Adam’s amnesia left on the disc of our consciousness.”

[BONUS from Cobbey:] “Verse 17 of Chapter 4 (of 2 Corinthians) stresses the meaning of the Hebrew word “kabod”— even though we’re in the Greek New Testament.  Because it says “our light affliction.”  Lightness here is the opposite of heaviness. [W: see the blessing below* of being “spiritually lighthearted.”]  “Our light affliction” we don’t consider our afflictions light, do we? I mean, our shoulders are bent over, and if only our relatives knew what we were assuming as burdens for them.  Our relationships would be happier, if the United States tackling so much of the economic burden of the world, and the military burden.  Are our shoulders bending nationally as well as under such weight?  According to the Bible, this is “light affliction” and it’s “for a moment,” and it’s going to work out for us “a far more exceeding [and] eternal weight of glory.”

“Remember “kabod” means heaviness and weight.  This weight suddenly turns out to be something that’s substantial.   We’re talking about substance, the real weight.   We’re not talking about an abstraction.

“We’re talking about concrete being here in this “exceeding and eternal weight of glory” [2 Corinthians, Chapter 4, Verse 17]. Yet in Verse 18 we are told it’s not something you’re going to open your eyes and see.  We have to cultivate the spiritual sense of appreciating what the physical senses do not tell us about.

“Of what value, of what validity, of what reliability are our bodily senses if not one of can tell us there is a God?  Because if God exists, as the Bible reveals He does, and we can see His effects appreciably in our lives, and none of the senses tell us that God exists, who needs the senses?  They are not bearing witness to facts that exist, even though unseen.

“We can’t bow down to our bodily senses as giving us correct information, can we?  We know how deceived we are all the time.  We also how limited the senses are; we know that some of our pet animals can detect things occurring through their senses that are completely unappreciable to ours.  So, why have we been so satisfied with the data coming to us from these five channels?”
“Glory: Divine Nature in The Bible,” by B. Cobbey Crisler**

[Warren:] “Being “spiritual light-hearted” in an ongoing Prayer Watch for Worldwide Well-Being enables us to “turn the tables” on the isolation fables of “loneliness, doubt, darkness.” These are among the burdens that a Prayer Watch with “no opposing element” calls you and me to drop. “I drop my burden at His feet, and bear a song away.” Christian Science Hymnal 124:3]

“Principia’s Founder Mary Kimball Morgan, CS, has great advice for us as Prayer Watchers: “If you ever feel that your work is becoming burdensome, just stop and place the responsibility where it belongs – in your Father’s hands. Get rid of the sense of burden before continuing your work, for heaviness of thought cannot glorify God.” This is part of an awesome, one-page treatment on how to be “equal to every demand placed on you” and “be deeply in earnest and at the same time spiritually light-hearted.” (Education at the Principia, p. 222)

“We are to be light-hearted (early and often) because from “the beginning” (the “only”) we know the happy ending that “He is risen!”  The blessing of beginning with the end in mind can help reverse the curse, enabling us and others “to kiss the cross and wake to know a world more bright” (Hymn 253:3, 550:3) This brighter world view did a world of good as it was cherished in our Prayer Watch at the start of pandemic lockdowns, in the midst of world thought focused on the dark months forecasted of ever-mounting covid-19 cases and deaths, lockdowns, restrictions, economic woes, and concerns about re-opening of schools, travel, businesses….)”

LOVE INTO VIEW OUR “DEFENSE ATTORNEY” COMFORTER – and its EVEN GREATER WORKS! Cobbey Crisler on John 14:12-26/cit. B13 and cit. S19/271:20)

[Cobbey:] “In John 14:12 Jesus makes a prophecy. He makes a prophecy in impersonal terms…
“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.”

 ALSO, CHERISH the FEMININE NATURE of the COMFORTER which comes with CHRIST as a
RECOGNIZABLE PART of its NAME.  Cobbey Crisler on John 14:26/cit. B15

 [Cobbey continues:] “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**

BONUS: WELCOME THE COMFORTER WHERE THERE’S “PLENTY OF ROOM FOR ‘GREATER WORKS’… COLLECTIVE DEMONSTRATIONS…in governments… nations… that all could benefit from …the touch of the Comforter… ministries of divine Love”?

[Warren, from a 12-29-13 CedarS Met:] 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 this May (2013) as well as in part of an inspirational address for the Christian Science Nurses conference at CedarS this September (2013). [CedarS was delighted to again be hosting over 120 CS Nurses from all over the world during the first week of September 2019, and they are scheduled to return in September 2024.]
In 2013 Christine essentially said, in part:
[Christine:] “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…” (cit. B15/John 14:12+)

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.”  (Matt. 4:23) 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 (cit. B9/Luke 8:41-55), 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 be up and be doing,” as our hymn [#18] says!”

First posted in Warren’s Met on “Christian Science” for 12-29-13  [Christine shared more inspiration on this and more at the 2012 Fern Lodge Annual Meeting.]

WHAT GOD KNOWS OF YOU, YOU KNOW of YOURSELF and of OTHERS!  Cobbey on I Cor. 13:12/cit. B17  “see face to face”

[Cobbey Crisler said of I Corinthians 13:] “In Verse 12.  Seeing “face to face” is a mental thing…
“then I shall know even as I am known…” What God know of us, we know of ourselves and others…”
[Transcribed from notes taken in the margin of Warren’s Bible from a talk by Cobbey]

Cobbey Crisler on Revelation 10:1-11, citation B18
(Here’s a
link to a partial YouTube illustration of verses about no delay.)

[Cobbey:]The Tenth Chapter of Revelation … verse 1, records another mighty angel coming down from heaven.  Heaven, the divine and infinite, databank, from which this angel now bares God’s revealed Word.  Is this another opportunity for space for repentance, now in the form of a little book, opened?

“…The angel in Revelation, Chapter 10, is clothed with a cloud.  In John’s vision, the message is initially obscure.  A later textual implication hints that John could not take the full light of this message at first.  He needed to adapt to it gradually.

“The message is mighty. The angel standing behind every word of this little book links every concept in it to God.  The angel’s face were as if it were the sun.  This combination of sun and cloud may explain the rainbow upon his head.  A rainbow results when light penetrates a cloud or mist.  Are the conditions finally here for the mist of Genesis 2 to be lifted?  Will the rays shining through the lens of this angel’s book ultimately penetrate and evaporate the obscuring cloud?  Even though the full white light of this vision does not yet appear to John, he does see through the cloud which, like a prism, shows the iridescence of God’s promise.

“This rainbow symbolism serves to remind scriptural students of its earliest recorded use in the Bible – the bow seen in the cloud after Noah emerged from the Ark… The bow we are told represents the promise that no flood would gather such proportions again to destroy all flesh.  Reappearance of this timely rainbow in Revelation then, is like an implicit forewarning of a second major flood.  This one, two chapters later, at Revelation 12.

“The deluge is from the dragon’s mouth, and it’s directed against the woman, mother of the man child, to sweep her away.  … No serious student of prophesy then is surprised when Revelation 12:16 reports “And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.” (Rev. 12:16)

“Thus, the rainbow promise was fulfilled.

 “Let us turn now to Revelation, Chapter 10, verses 1 & 2/cit. B18.

(Rev. 10:1,2) 1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:  [W. See also cit. S24/558:9-16.]
2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,  [W. See also cit. S25/559:1-8.]

“Note there that the angel sets his feet as pillars of fire, upon the sea and on the earth.  These happen to be the primary and the secondary sources for all earthly life.  Is the fire meant to consume these fundamentally held opinions about the evolutionary origin of man?

“John the Baptist tells us through Matthew’s text (3:12) that Jesus’ mission would inaugurate on earth a baptism with the Holy Ghost and with fire.  In the threshing imagery used, the Holy Ghost separates out the wheat; the unquenchable fire burns up the chaff.  Since the Holy Ghost is so vividly identified with these effects, is it also to be identified with the focal Apocalyptic picture in Chapter 10:2 – namely the little book? …

“Jesus had told his disciples that the father would give another comforter, and he referred to this comforter as the Holy Ghost.  Whatever the thought content of this little book, it has a major and exalted destiny just to measure up to the prominence of its Apocalyptic picture.  What does this book have to say that will dissolve with fire the old and make way for the radically new?  We know this is God’s purpose in Book of Revelation, for in next-to-last Chapter, Revelation 21, verse 5, “He that sat upon the throne said, Behold, I make all things new.”

“Such a summary achievement allows for no exception, even traditional concepts concerning sea and earth must be consumed.  Although long presumed to hold the secrets of the origin of life, they are doomed to diminish as a basis, as the little book takes effect.

“The Holy Ghost and fire represent God’s ultimate yes and no on every topic.  The wheat remains; that is God’s “yes.”  The chaff must be burned up either through the flames of self-destruction, or through the refining baptism of God’s Word; that is God’s “no.”

“John makes the right decision and sees ultimately a new earth and no more sea.  What scriptural lessons in these Apocalyptic pictures?  We learn that we don’t have to elect the plagues.  The trumpets alarm should warn us away from a making that desperate choice.

“There is a scriptural way out – a new Exodus – the one Jesus discussed on the mount of transfiguration with pioneers who had ascended before him. The prerequisite for this new Exodus; however, is a new Genesis, for Jesus assures us, “No man hath ascended up to heaven but he that came down from heaven.” (John 3:13)

“Is this little book held by the angel to convey to mankind details of our heavenly Genesis.  Are these details so radical that Jesus couldn’t even share them with his disciples?

“At the Last Supper he had told them “I have yet many things to say unto you, but you cannot bear the now.”  (John 16:12)

“Then he added, “this would be the mission of the Comforter.”

“When he, the Spirit of Truth is come, he will guide you into all truth.” (John 16:13) He shall “teach you all things.”  (John 14:26)

“Does this little book’s divine data hold the key to this new Genesis and this new Exodus for the human race?  Before the earlier Exodus, God had said “I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared.”  (Ex. 23:20)

“This Angel is also associated in Exodus 14:19 with the pillar of cloud and fire which led and defended Israel through the wilderness to the Promised Land.

“The angel of Revelation 10 is clothed in these symbols of cloud and fire.  Has God sent his angel of a new Exodus before us to keep us in the way, to emancipate the race from what Shakespeare called “every ill [virus variant] the flesh is heir to”?

“Seven thunders try to drown out the words of the little book, just as seven seals tried to suppress the contents of the first book.  This book, you may recall, is in Greek, “Biblia.”   In Chapter 10, the Greek word is “Biblaridion.”   (15:37) This diminutive form appearing uniquely in the tenth Chapter of Revelation connotes a book smaller than the one proclaimed by the first mighty angel.

“Is the emergence of the little book in prophesy one of the things Jesus told his disciples they could not bear now?  But John tarried until Jesus came and then reported the revelation of Jesus Christ, including all he had to say about the coming of this little book.

“This is a watershed chapter in the Book of Revelation, for with the coming of the Biblaridion, there is simultaneously restored a strong sense of God’s control of events on earth as in heaven.  …

REVELATION 10:9-11/cit. B18, continued: 

“Did John take the little book?  No.  There is always that innate human preference for a handout, and John responds with “Give me the little book.”  That requires less motion on our part and more on the angel’s…

“But, to take the word is only the first of the angel’s mandates; the second is to eat it up.

Revelation 10:9  And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

“The initial taste, according to Revelation 10, verse 10, is as “sweet as honey.”  The little book’s reasonings are sweet, apparently, and appeal to our native yearnings.

“The book obviously makes sound spiritual sense.  The receptive taker finds no difficulty ingesting its message as if it were something he has always believed, but never dared to utter.

“The rub comes in Revelation 10, verse 10, the bitter after affects when we try to live God’s word.  A Biblical listener and church member cannot just hear it, he must do it.  He must take it from his credenda and put it on his agenda.  (Webster Def “Credenda:  doctrines to be believed:  articles of faith.)
“James writes: “…Be ye doers of the word, and not hearers only.” (James 1:22)

“John is told a second time to take the little book out of the angel’s hand.  Does that phrase “out of the angel’s hand” recall its use in Chapter 8?  All effectual prayer is launched out of the angel’s hand.  The parallel helps us to know the contents of the little book.  Its chapters are the equivalent of prayers.  Why not?

“Any concept in the grasp of a mighty angel would be linked to God and His infallible results.  This little book has a universal application.  Not just John must take it.  And in Revelation 10, verse 11, John must prophesy again, not just to a peculiar people, but to many peoples, nations, tongues, and kings.”
“Apocalyptic Pictures: Prophecy and Parody,” by B. Cobbey Crisler**


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