Join us for the best summer yet!

insights from Cobbey Crisler, Ken Cooper & others from the Christian Science Quarterly Bible Lesson on

“(N)Everlasting Punishment”
for Sunday, May 2, 2021

shared by Warren Huff
CedarS Executive Director Emeritus

Cobbey Crisler on Jeremiah 31 (and citation B4, Jer. 31:3)

“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)
“Heal the Sick”: A Scriptural Record, by B. Cobbey Crisler**

Do you want to “sin no more?”
Tune-in so nothing obstructs your at-one-ment with God.
Cobbey Crisler on John 5:2-20 (cit. B13):

[Cobbey:] “John 5:2 We’re now at the famous incident at the “Pool of Bethesda”. Near what serves as an occasional sheep market today, there is still a pool that has been excavated, that has archeological remnants that suggest the five porches. There is apparently, if this is the correct location of the pools, a structure that had two pools, each with two porches. Down the middle was a fifth porch with pools on either side. It may have been the ancient equivalent of a hospital.
“John 5:4 There’s some indication that it might have at some point in its history a spot that might have been associated with Aesculapius, the pagan founder of medicine, and that this superstition may have gotten to the point “that those who stepped into the pool when the water was troubled would be instantly healed.”
John 5:3 At least “an awful lot of people were waiting around for that event,” so the news must have spread that this occurred.
John 5:5 Here we run into a man that doesn’t seem to be going anywhere. “He’d been there for thirty-eight years.” I’m sure that many of us would feel for him. We all have been sitting around our own pool of Bethesda waiting for something to happen, something miraculous, something fateful. We have all waited for something unexpected from the outside to lift us out of a condition that we haven’t made too much of an effort to do anything about.

“There was an environment there that did not help the problem. As a matter of fact, here’s how Professor Dodd describes it. I like this:
‘There is another story about a man who had given way to a chronic disability, and for years had nursed a grievance which excused him from doing anything about it.’
John 5:7. “Someone else always gets in before me.” If that sounds like a familiar excuse, then Bethesda isn’t so far back in history. So he translates Jesus’ statements this way. Do you want to recover? That pinpoints it, doesn’t it? Do you see how that translation exhibits Jesus dealing with the thought of the patient? Where must it happen?
“If communication from God to man must work, where must we work? In the thought of the receiver. Do we want to recover? That almost sounds silly to people who have been in a longtime condition, but it may very well be the core of the issue. Do we really want to be healed? Or have we become so settled into our condition that for thirty-eight years, we just sit there with our friends and talk about our operations? Misery loving company is a quality that attaches itself to human nature.
John 5: 6. Here’s how Dodd again translates Jesus’ question and then his demand on the patient. “Do you want to recover?”
John 5:8, “Then, pick up your bed and walk.” Jesus wasn’t about to volunteer to pick up his bed for him.
That says a lot. How else do we know Jesus, but to study his thoughts, his words, his methods, his messages, his intent, the logos, not but the word, but the thought behind it? What is required for the healing of a paralytic condition that has lasted practically a generation? It’s the very thing that he thought he couldn’t do, to pick up his bed and walk. Do you want to be healed? ‘Let there be light!’ (Genesis 1:3) That’s permission. Let it in.
John 5:9, “Immediately the man was made whole.” We don’t have any sense that there was a convalescence period. “He took up his bed and walked.”

“Notice in John 5:13 Jesus is saying: “Behold, thou art made whole: sin no more.” This was another aspect to healing before it was complete, dealing with the thought of the patient. Jesus often views himself in the role of physician. Remember, he said, “A man that is whole needs not a physician” (Matthew 9:12; Mark 2:17; Luke 5:31). “Sin no more” was something which that man had to comprehend in thought to avoid a recurrence.

“Notice the priority with what he dealt with the patient’s thought. “Do you want to recover?” OK great, we’ve got something we can work with.

“Do you really want to?
Do you want to give up this 38-year record of horizontalism?

“We have an even longer record of that. Stop and think how the “bed” dominates our lives, especially after a long day. All the way from birth to death, in sickness and in sleep. There is so much happening and looming so large in this concept of bed, that when Jesus healed the man, he made him take up what had dominated him for thirty-eight years. He said, “You dominate that bed and get out of here!” Jesus spoke with some degree of authority. And that’s just what happened.

BONUS verses right after Citation B13:
“Jesus responds to the debate on the Sabbath (verse 16) with a brilliant exegesis of the seven days of creation.
In John 5:17, “Jesus said, you’re stopping me for healing on the Sabbath day. But my reading of the Scripture is this, My Father worketh hitherto and I work.” If the original works, what can the image or reflection do?

“Notice also John 5:19 is Jesus’ famous statement, “The Son can do nothing of himself, but what he seeth the Father do.” Taking this apart, it really gives you what man’s role is. What is it? It’s reflection. It’s image.
Man is not original in what he does. What he does stems from the original which is God. Then it reflects originality. Otherwise there would be competition for the job of Creator. Under monotheism there is no possibility for such competition (“For what things soever he doeth, these also doeth the Son likewise.”)

“He took the Son of Man through every problem that the world could hurl at him and proved that even the Son of Man can be victorious and not a creature of circumstances when the understanding of his true nature as the Son of God can be applied.
Our understanding of the Son of Man and the Son of God, and the difference, might be heightened by realizing that the Christ comes to the Son of Man. The Christ doesn’t come to the Son of God because the Christ really presents the Son of God.
“We’re on the human side of things, who feel the foot of domination on our necks from outside circumstances. Is that where the Son of Man belongs? Notice the argument of Bildad in the book of Job… It uses the very same phrase that Jesus does, elevating him way above the outlines of fleshly domination. So, “The Son can do nothing of himself, but what he seeth the Father do.” Why?

“John 5:20, “The Father loves the Son.”
John 5:30. The same point is repeated, “I can of mine own self do nothing.” Is this false humility or is Jesus actually giving us the facts straight out? What is the secret and source of everything he thought or did? What is the obstacle then between us and following Jesus? There’s something in there. Some kind of different concept of our selfhood than what he had. His was so transparent that there was nothing obstructing his at-one-ment with God, even on earth. His summons to us is to follow his example and shows his own expectation that we’re equipped to do it. So, we’re equipped to receive and to act on the instructions given us via communication. All we need to do is tune-in.
We’re coming to understand Jesus’ view of himself, and where he thinks this authority originates, “The Son of Man can do nothing of himself. (John 5:19)”
“John, the Beloved Disciple,”
by B. Cobbey Crisler**

Cobbey Crisler on Luke 7:36-48 (B15) & Jesus sensing repentant humility in the woman who washed his feet

[Cobbey:] “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 in 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**

KEN’S POETIC GEMs this week’s CedarS Met: HEAR on YouTube a KEN COOPER POEM, “Jonah” and two monologues, “Wilt thou be made whole?” and “Simon the Pharisee”. All three are inspired by application of ideas and citations in this week’s Bible Lesson.

[Ken wrote:] “All that is everlasting is the now, the “I AM THAT I AM” that has been uttering the Word of God ever since now began. Now has no past or future, – it is simply the present existence of the omnipresent, omniscient, and omnipotent God, the All–in-all. God does not consider past or future. Life is the vibrant now of being, complete, perfect, infinite good, beyond any threat. All healing is a recognition of the now of present perfection. We do not have to wait for redemption. God is not preparing a welcome back for some future date. Man is the full expression of what God is thinking, and this includes gladness and joy in which is no sorrow or mourning. This gladness and joy is the everlasting I AM. Now will always exist as God’s expression of Himself. There is nothing else.

The beauty of the present is found in the knowledge that the past can be forgiven. “Gladness to leave the false landmarks and joy to see them disappear, – this disposition helps to precipitate the ultimate harmony” (s6 324:2-4). We see in the Bible stories this week the profound change this makes.

Jonah had made up his mind to disobey God, and went his own way. The poem “Jonah” (read by my son James), tracks his progress. Despite his disobedience, God still loved him. Love is always what it is. A way is always provided for our redemption because infinite Love links with infinite Mind in knowing here and now “every human need”. Jonah’s innate honesty leads him to his own three days and nights of deep thought, in which he finds a renewed motivation, the stone in his thinking was rolled away, and a renewed obedience to the God he loves was rewarded by the salvation of many. It shows the impact one person can have. Ninevah was saved. The extreme wickedness of all those in Ninevah was forgiven, for in their repentance they were freed from their past. In the now of true love, repentance makes free, and history is expunged.

The man by the pool of Bethesda was stuck in his history, and needed to change his thinking. This was the false landmark Jesus came to heal: “Repent, for the kingdom of heaven is at hand”, – which means now. Man is not trapped in his past. Jesus said to him “Wilt thou be made whole?” A huge question. Many are content to stay as they are, despite all the limitations, but the question applies to everyone who believes in a mortal identity. Jesus was addressing that man’s state of mind, not his physicality, for he knew man’s true nature was as God made him, as God loves him. The monologue takes his whole story through to meeting Jesus again, and the instruction to “sin no more”. This is the progress, when the desire to sin is washed away, as is inevitable. When its nothingness is seen, forgiveness is the inevitable result. He obtained “gladness and joy”.

The theme continues with “Simon the Pharisee”. In this monologue, the proud Pharisee is intent on understanding what makes Jesus so popular, – more than him! He invites him to his house, and perhaps only because he is intrigued by everything about Jesus, he allows the harlot to enter (would we have done?) wanting to see Jesus’ reaction. Her repentance is clear and genuine, and Jesus’ admonishment of Simon is severe. The result of her repentance is unmistakable: Her sins, which are many, are forgiven; for she loved much:” . The release from her past, the fruit of forgiveness, gave her renewed gladness and joy, but Simon was left in doubt. “Wilt thou be made whole?” applied to him. The monologue ends “Am I really prepared to put God first? All the time? Before me? The choice is mine.” While he believes in choice, his mortal self clouds the sunshine of Life.

In the now of being, man is the full reflection of his Father, the expression of Love. In this reality of now we have no choice, for the perfection of God is the present perfection and governance of man. In repentance, there is forgiveness, thought becomes aligned with Love, and God is recognized as ALL, the eternal now of man’s ever-present Life.

PDF copies of the poem and monologues in available in color and B&W on the top right of the week’s metaphysical article. See YouTube Ken Cooper Poetry for all Ken’s videos

**Try a virtual CedarS Sunday Hymn Sing! (by Zoom every Sunday at 7pm Central Time.) Invite family, church and other friends and even neighbors to join in this healing CedarS tradition along with a happy, worldwide “chorus” every week. You can sing along (muted) with CedarS unmuted, host musicians seven hymns that all are invited to request. Click here for a link and fuller details.

(A precious prelude precedes each sing at 6:45pm Central Daylight-savings Time (CDT.) We encourage singing along in Zoom’s gallery view to share the joy of seeing dear ones in virtual family-church reunions that bless all generations.

To protect privacy and copyrights, these “brief, but spectacular” sessions are NOT recorded. So, calibrate your time-zone clocks, mark your calendars, and remind friends, so that no one misses any of these inspiring, weekly reminders of our precious, spiritual oneness with each other and with our ever-loving, Father-Mother God who owns and embraces us all!

Lovingly singing prayers and praise to God for about 30 minutes each Sunday is such a warm, “Welcome Home” tradition to bless the start of each week with joyous, peaceful GRACE. (Our 2021 theme.) We have loved singing-in this grace with longtime as well as first-time friends—not only from ALL 50 of the United States, but also from 21 other countries! So far, our “Hymn Sing family” has clicked or dialed-in from Australia, Brazil, Canada, Chile, Colombia, the Democratic Republic of Congo, England, Germany, Ghana, Indonesia, Ireland, Italy, Kenya, New Zealand, Pakistan, Paraguay, the Philippines, Puerto Rico, Scotland, Spain, South Africa, Switzerland, as well as from each of the United States! In the universal language of divine Love, “thestill, small voice’ of scientific thought reaches over continent and ocean to the globe's remotest bound.” (Science and Health with Key to the Scriptures, Mary Baker Eddy, p. 559:8–10)

Here are some areas where financial support is needed and would double the blessings in very meaningful ways to thousands of dear ones served by CedarS:

  • ENDOWMENT GIFTS to help cover CedarS camperships and operations are being MATCHED up to $200,000/year ($1-MILLION total)!
  • And, UNRESTRICTED & OTHER MAINTENANCE AND HERD SUPPORT GIFTS WILL BE MATCHED UP TO $100,000! We send our special thanks in advance for clicking here to electronically share your tax-deductible support. It’s especially needed during this reduced-income period to help "keep our oil lamps burning."
  • Here's our camp office address to MAIL your gift to:
    The CedarS Camps Office, 410 Sovereign Court #8, Ballwin, MO 63011
  • or call CedarS team at 636-394-6162 (Gay, Kim or Jennifer) to share a credit card gift.
  • CedarS is a not-for-profit, 501-C-3 organization with a Federal ID # 44-0663883.
American Camp Association

(November - May)
410 Sovereign Court #8
Ballwin, MO 63011
(636) 394-6162

(Memorial Day Weekend - October)
19772 Sugar Dr.
Lebanon, MO 65536
(417) 532-6699

Support our mission!

CedarS Camps

to top