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Mine precious G.E.M.s meant for you from C.A.M.P.
in God Expressed Meekly/Mightily in you by Christ’s Animating Mindsets Practiced!
Wholeheartedly SEEK the spiritual love of God and its unspeakable peace (shalom)!
Application ideas “mined” by Warren Huff from insights by
Cobbey Crisler, Ken Cooper and others related
to The Christian Science Bible Lesson on

“God”
for January 5, 2020


[Warren: I am having the joy of starting a Principia Lifelong Learning Trip in the Holy Lands co-led by our Principia College professor son, Dr. Barry Huff! I’m sending these GEMS from Tel Aviv where I just got the following email and poem from Ken Cooper in Great Britain. I may be able to send CedarS Met on “God” (from Kerry Jenkins, CS), before we leave here in a few hours. But, if not, I will send it to you when returning to Wi-Fi access tonight in Tiberias, after seeing Mt. Carmel, Caesarea and Nazareth for the first time!]

Ken writes: “The poem this week, read by my wife Sue, is about the woman of Canaan (in Matthew 15:21-28, B14), who epitomized the Golden Text "..set your heart and soul to seek the Lord your God;"

When we set our heart to seek some goal, that determination becomes inherent in our being, and nothing can shake us off. The Canaanite woman had that determination, – her love for her daughter was paramount, she knew what she wanted. Mar Baker Eddy writes “Insist vehemently on the great fact which covers the whole ground, that God, Spirit, is all, and that there is none beside Him. There is no disease.” S&H 421:15-18. She showed vehemence in her love, and gave us an example of what results.

When we seek God vehemently, we will also find, for “I AM THAT I AM.” Exodus 3:14 (to :). The Canaanite’s daughter was healed immediately. “And ye shall seek me and find me, when ye search for me with all your heart. And I will be found of you, saith the Lord.” Jeremiah 29:13, 14 (B15). It happened then and happens now. God is always I AM. (S2, S3…)

https://youtu.be/sL8rmP-UwTM

[W: For poem pdfs in color & B&W Click Downloads in upper right of the online version of CedarS' GEMs.]


Mine from Cobbey Crisler insights precious GEMs meant for you!

Mine Jeremiah GEMs–Sift plus & minus thoughts for an expected end of all precious, no vile!
Cobbey on Jer. 15:18 – 31.3 (incl. Jer. 29:11; 30:22, Resp. Reading, Jer. 29& 31, B15 & B16):

…”Verse 18 in Chapter 15, “Why is my pain perpetual, and my wound incurable?” Look at the prescription in Verse 19 “If you return, then will I bring thee again, [and] you will stand before me.” Look at this for a mental sifting of plus and minus. “If thou take forth the precious from the vile, thou shalt be as my mouth.” How much do you and I reflect or image forth God’s mouth or words? Remember what James [3.10] says, “Out of the same mouth proceedeth both blessing and cursing. My brethren, these things ought not so to be.” That’s what James wrote in his epistle. Notice the control of thought and therefore, our communication here. If we take forth the precious from the vile, we will be more like God now. If we want the word to become flesh, we must conform to what that word is. It’s indivisible. It does not have part precious and part vile in it, nor should man.

17th Chapter of Jeremiah, Verse 14, “Heal me, O LORD, and I shall be healed.” There’s Jeremiah’s prayer. “Save me and I shall be saved.” The Anchor Bible points out that the word “salvation” as used in the Old Testament is often used in terms of a not-guilty verdict in court. Salvation is often used in the Old Testament in terms that we would understand today as a not-guilty verdict in court.

The salvation of man would eventually include a verdict of not-guilty, or innocent. This is, of course, the entire theme of Job, his guilt or innocence.

Here is God being quoted, in Verse 12 Chapter 30 [of Jeremiah]. “Thus saith the LORD, thy bruise is incurable, and thy wound is grievous. [Verse 13] “There is none to plead thy cause [of innocence], that thou mayest be bound up: thou hast no healing medicines.”

In Verse 15, “Why do you cry for your affliction? Your sorrow is incurable.” Why? [Voice: “The multitude of your iniquity.”] That’s all. Just because of “the multitude of your iniquity.” There is the Bible definition of an incurable disease. It’s just up to us whether it’s incurable or not. Our outlook, our comprehension, and what we are going to do about the iniquity aspect of it. Moses was shown that man has just as much dominion over the serpent, symbolizing iniquity, as over the leprosy on his hand [symbolizing disease].

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.”

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


Mine Job GEMs of God’s identity reflected in you(rs)! –Cobbey Crisler on Job 23 (after B2):
“In Job 23:13 we find two revelations from God to Job about God’s nature. Because there’s only one way that you and I can ever find out anything out about God who is the only one who knows who God is, God [Himself/Herself]. God must do the revealing and here Job has two concepts revealed to him about God. And you know we don’t get anything unless we’re ready for it. Job is ready. He needs this, doesn’t he?… Why does Job need to know God as “one [mind], and as soul”?
What’s been his problem? One problem is identity. He said (in Job 9:21, 22) even “[if I said] I am perfect… Though I were perfect, yet would I not know my soul:” Here if soul is identified with God, where does one find one’s identity? The, whatever he was thinking about as his soul, if he had it, would have to image forth the One Soul. How many souls are there? If you relate the word “soul” to God, there is no other possible alternative than for a monotheist to see one, with whatever is revealed to us about God. That may be tough logic, but if soul is related to God, as a synonym, then there can only be One. So, to seek his identity in that oneness-of-God will tell him more about himself.
What about one mind? Why did he need to know that? [Voice: Because it was God?”] That’s right. And he’d been having a dialogue with many minds, hadn’t he? Nothing but just One Mind as opposed to many, polytheistic gods, or many minds, many opinions… Just think of that beautiful revelation that comes as a solution to all that.”
“The Book of Job: A Mental Court Case” by B. Cobbey Crisler
**


Mine power GEMs—Like Jesus, stick with the only real power, the power of the Spirit!—
Cobbey Crisler on Luke 4:14 (B9)

“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 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.]
“Luke the Researcher,” by B. Cobbey Crisler**


Mine Lord’s Prayer GEMs—Connect to all as your family… Everywhere—with infinite, super-substantial resources… Concentrate more on Christ & less on crisis. Be persistent in prayer. Don't give up. Take action!Cobbey on Luke 11:2-10 (B10):

“Verse 2. “Our Father,” the greatest source of oil on this planet are those two words, “Our Father.” It pours a consecrated relationship over each and every one of us. If we pray it sincerely, if it leaps from our heart, if it finds at-one-ment with the source of that revelation, then it establishes not only our relationship with our Father but it establishes our relationship with every other part of His creation. "Our Father" stated sincerely, deeply and understandingly makes all of us brothers and sisters, like it or not. If we don’t like it, don't say the prayer. But if we say, "Our Father,” the inevitable logical conclusion is we’re all related, every one of us.
So, "Our Father which art in heaven," is no geographical location either. That statement is just as true in Moscow, in Cambodia, in Atlanta, in a Washington, D.C. hospital, in Korea, or in Warsaw, Poland.
"Our Father” doesn’t depend on oil out of the ground. We don’t run out of the resource represented by that concept. If it embraces us all, it may be the single most infinite source of power at our disposal and we don’t have to move.
If we do "hallow God’s name," anything synonymous with God must be hallowed. If John had revealed to him that God is Love, then Love must be hallowed. If John tells us that God is Spirit, it is Spirit then that needs to be hallowed. Not its opposite. The opposite would be unhallowed.
If God is Mind, as Job had revealed to him, then it's the Mind that is divine and hallowed, and no other. What a relief not to have to hallow mentality which falls short of the divine, for God never hallowed it.

"Thy kingdom come.” We've already discovered from Jesus where it is. All that is left is to see it here. "Thy will be done " subordinates any other claim to will or motivating power for you and me. That 's what it is in heaven, and the likeness on earth is expressing it, with all the heavenly freedom that doing God 's will conveys to us. Jesus said what relates us to him is doing the Father 's will. We are as close to him as his brother and sister.

Verse 3, "Give us day by day our daily bread," in one early translation, "super­ substantial bread.”

Verse 4, "Forgive us our sins, " but in proportion to that motivation being identified in our thought. Again, an equation. "The forgiveness in our thought for others" is the fulfillment of commandment Number 2, to love one's neighbor. God is pouring down that same element of forgiveness because we have arrived at that altitude, and experienced what exists at that altitude of thought.

"Lead us not into temptation,” instead the deliverance from evil is what God brings to us. The oil in that prayer is pure Christ-oil. Christ is a Greek word related to the meaning "oil." It means "anointed."

If we are suffering an oil-crisis, and if Jesus is correct that our outward things are resulting from our state of thought, then our 'Oil-crisis may reflect that we are concentrating more on crisis and less on Christ, the source of the oil.

The disciples had asked what to pray, and Jesus had given it to them. Now he's going to tell them how. From Verse 5 on down, and there throughout the rest of the Gospel of Luke, it is necessary to be persistent in prayer. Don't give up.”
"Importunity" is persistence in Verse 8.

In Verse 9, "Ask, seek, knock," are all active, imperative verbs. "Ask, seek." No door is going to open to any of us until we knock. We've got to be at the door, knowing what's behind it. We want to get there. Our part is to be at the door and knock. "And it shall be opened. "We cannot sit back on a park bench, looking at a door that is desirable, pinching our noses, and pressing our hands in prayer hoping that the door will open. We haven't taken action. It seems logical that God can only guide a moving object. When we're stationary, there's not much we can do about that state until we get into motion.

“Book of Luke: Luke the Researcher” by B. Cobbey Crisler**


Mine more Sermon on the Mount GEMs —Mentally go to where our supplies already are & leave problems behind, knowing God hears and answers prayers that His will be done. Cobbey on Matt. 6:6-13 (B11 & surrounding verses, +John 5) related to citations S12, S13, S14

Matthew 6:6 “But when you pray,” first, now notice, here are the rules for praying. If we think we’re praying, wait till we get through with what his requirements are, and then ask again. “When you pray,” here’s what we do. There’s no way around these requirements, because this is Jesus’ specific answer to how we pray. When we pray, number one, we do what? “Closet.” Number two, “Shut the door.”

Often, we do one or two of these things but not all of them. Number three, “Pray.” Don’t forget why you’re in that closet. Don’t go to sleep with the door closed. What’s good about studying the Greek that’s behind this? The Greek word for closet is tameion. It really is not translated as closet, I don’t believe any other time it’s used. Tameion has in the Greek this meaning: it’s a storehouse. It’s a place in which our supplies are kept. Now ask yourself if you’re really praying.

In prayer, in our first step, do we actually go mentally into the place where our supplies already are? That means in prayer we can’t take any problem with us. In prayer we’re in the presence of the solution, or it’s not prayer, as far as Jesus’ definition is concerned. Once we’re in there where the supplies are, shut the door so that the problem doesn’t nag.”

In John 5:14 this point is amplified, "And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us” through the crack or into the keyhole. And then pray. That kind of prayer, just open your eyes, don't close them to the supplies already there.

That's a prayer that really is more of affirmation than it is a petition. The Bible actually authorizes both kinds of prayer. But I think one of the most beautiful definitions of that kind of prayer which ties directly in with what Jesus is saying here in Matthew may be found in the First Epistle of John, Chapter 5. Measure your concept of prayer against this magnificent description of what it really is.

(Verse 14). Let's take the state of mind or thought described here… This is the confidence." Prayer has to have confidence. "That we have in him, that, if we ask anything according to his will." Not our will. What line in Jesus’ Lord's Prayer showed us that was true already? Thy will be done." And what was his last commitment in Gethsemane before the Cross? Not as I will, but as thou “wilt.” How important is it, even under maximum pressure, especially, under maximum pressure?

Verse 14 continued, “If we ask anything according to his will, he heareth us.” Notice the next verse.

(Verse 15). “And if we know that he hears us,” Do we? Is that our attitude in prayer? Do we know, or do we hope? “If we know that he hears us, whatsoever we ask," look at the next step we know that we have the petitions that we desired of him." Look at that definition of prayer. Does it agree with Jesus' definition of going into the tameon where our supplies already are? In that tameon would this be fulfilled? Would we know that he's heard us? Would we know that we had already the petitions we desired of him?

What else could have prompted Jesus outside the grave containing Lazarus to have thanked his God (John 11:41, 42) for already raising Lazarus when Lazarus hadn't even made a move, or at least a visible move to anyone around? Jesus expressing gratitude for the fulfillment of prayer before it was even visible.

So, the Sermon on the Mount is meaty, isn't it? It's not just milk.

Matthew 6, (Verse 7), “use not vain repetitions." Saying words, Jesus is telling us directly, is not part of the equation that gets results. Just words. How often one hears the Lord's Prayer almost as if the accelerator has been pressed to the floor?

Even when it is said slowly, and as a matter of ritual, then, that's not what he means. Because right after he says that, he gives the prayer that's probably repeated more vainly than any other prayer since his time, the Lord’s Prayer.

Josephus tells about a quote that Jonathan said to David. It isn't in the Bible. Where Josephus got this tradition, I don't know. Here was Jonathan. Jonathan was a lovely, lovely character in the Bible. Remember, he went contrary to his father to support David. Jonathan said to David, "This God, who, before I have expressed my thoughts in words, already knows what it is."

This giving of alms in secret, praying in secret, both having the open results in our lives. But we often elect to appear in public self-righteous, and that becomes our definition of religion.

Verse 8 says, “Your Father knoweth what things ye have need of, before ye ask him." So, what could words do? Convey something to God he doesn’t already know? Or, is prayer to bring us into alignment with what God already knows? Isn't that why we have to go into the closet where the answers are? Doesn't that bring us into alignment, at-one-ment, so to speak, with our Father's solution?

The solution is already implicit in the fact that God is our Father. Understanding that makes us his children. And the problems are baptized away in the sense of the Holy Ghost and fire, operating in thought. As if there could be a double source which causes a conflict in man's thinking.

The source of his problems and the source of his blessings, and they’re constantly struggling for preponderancy in thinking. Vain repetitions are not going to align our thought with God.

(Verse 9). “After this manner therefore pray ye,” he said. “Our Father." Joachim Jeremiah, a German scholar, who is widely respected for his studies on Jesus, has stated that in every case, except when he is quoting the Old Testament, Jesus undoubtedly used the word '"Abba," when he spoke of his Father.

That puts Jesus in a very unique category. No other Hebrew thinker, or writer, prior to Jesus, or even subsequent to Jesus, except one of his followers, ever used the word “Abba” in connection with Father. Whatever Jesus did in connection with his God would express his sense of the relationship to God. Therefore, it would be vital to comprehend that, if that was Jesus' favorite word for God, at least to express his fatherhood.

Do you know what “Abba” is? It's probably the first word a Hebrew child learns. It means “Daddy.”Abba” and “Imma,”Daddy"' and "Mommy." You hear that today in the Holy Land. Little child gets way behind his parents, "Abba, Abba, Abba." Just think of that.

If we’re little children, that have gotten behind our parent, how did Jesus say we were to enter into the kingdom of God? As a little child (Mark 10:15). If we really are saying the Lord's Prayer in the spirit that he meant it. Apparently, you and I are forced to go to the Father as little children, “Daddy.” That tender relationship, that reliance, that trusting sense that our divine parent is there.

So, “Abba” is a very precious word. Paul uses it later on with the same tenderness (Romans 8:15; Galatians 4:6). He would never have used that as a Pharisee, which he was, but got it from his study of Jesus.

(Verse 13). We know the Lord’s Prayer sufficiently, I'm sure. There’s some doubt as to whether the last line was in the original, the last line being, "For thine is the kingdom, and the power, and the glory, forever." That last line hardly violates the spirit of the prayer. It could very easily have been there. But we don't know for sure.”
“Book of Matthew, Auditing the Master: A Tax Collector’s Report,” by B. Cobbey Crisler**


**You can buy your own transcripts of most of Cobbey Crisler’s 28 talks at this 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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