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Mine fiery, freeing GEMs of Spirit's presence with God Expressed Meekly/Mightily in YOU!
— through Christ’s Animating Mindsets Practiced! (C.A.M.P.!)
Application ideas “mined” by Warren Huff with insights from
Cobbey Crisler, Ken Cooper and others related
to The Christian Science Bible Lesson on

for 02/09/2020

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Mine fiery, freeing G.E.M.s of Christ’s healing presence as shared by Ken Cooper this week

[Ken writes: “A spiritual idea cannot be placed in a material situation for in infinite Spirit there can be no opposite. Because Moses was on watch as a shepherd, he saw the burning bush, and the flame he saw burned without needing a material source and so did not consume the bush. The flame was divine Love, the harbinger of that great statement by God: “I AM THAT I AM”. There was no destructive power in the flame, within us, or indeed in the kingdom of God. There is no other power or kingdom. The flame that burned then is eternal Love, and like the sword of the Spirit, it destroys only what is untrue, and illumines / purifies everything else, — what is of God. In the midst of the fiery furnace was the Christ, and wherever we are, whatever situation we are in, we too can only know the presence of Christ and the infinite Love and power of God.

This week’s poem is about Shadrach, Meshach and Abednego [from Daniel 3, B5], and their understanding of the indestructible relation we have with God.

Also included is the story of the woman instantaneously healed of an infirmity of 18 long years. [Luke 13:10-13, B12] The healing power of Christ was like a free-flowing river of Love, setting her free!

PDF’s are attached as Downloads on CedarS weekly inspirational webpages

Mine the GEMs of returning “in the power of the Spirit”—Cobbey Crisler on Luke 4:14-19 (B7)
“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. (CC)]

He appears in his hometown of Nazareth. Here is a hometown boy that has made good, locally, mostly in Capernaum, not far away. He comes back. "His fame has spread." They invited him to do some of the reading publicly (Verse 16). They hand him Isaiah (Verse 17). If they handed him a scroll, he would have had to spend some time unrolling it to find exactly what he was looking for. This particular verse is very close to the end.

Isaiah 61, Verse 1, is what Jesus is reading. Notice, it's very specifically a prophecy of the Messiah. The word related to Messiah appears in the word "Anointed. " In Hebrew that's the word relating it to the Messiah. "The Spirit of the Lord (is) upon me." Notice, Luke has just said in Verse 1 of this Chapter that "Jesus was filled with the Spirit." Here the prophecy says (in Luke 4, Verse 18), "The Spirit of the Lord is upon me.”

Jesus is saying this in the congregation of the synagogue of his hometown. He's simply reading the Old Testament. If he read Scripture like he cited it spontaneously, like he healed with it, you can imagine you probably would have heard a pin drop in that synagogue. Add to that the fact that Jesus knew he was fulfilling every word of that prophecy in himself and in his own career. Think of the impact in that environment.

Here, then, is God's definition of the Messiah through prophecy:

Number one, the Messiah would do what? "Preach the gospel to the poor.”

Gospel doesn't just mean "good news," It means, in particular, news of victory.

What's the second one? "Heal the brokenhearted.”

The third, “Preach deliverance to the captives. "

The fourth, “Recovering of sight to the blind. "

The fifth, “To set at liberty them that are bruised.”

And finally, Verse 19, “To preach the acceptable year of the Lord."

[The rest of the story, not in this week’s Lesson:] “Having said all those things, having defined the Messiah in the Bible, Jesus closes the Book and he sits down (Verse 20). There is a long silence. Everyone is looking at him. He adds (in Verse 21), "This day is this scripture fulfilled in your ears.”

Unfortunately, his hometown reacts violently (Verse 28), especially to Verses 25 through 27, where he goes back into the Bible for two very significant events in the history of the Jews, and certainly in the history of healing. One was the widow that Elijah visited (Verse 26). In the midst of the famine, she had an endless supply of oil (1 Kings 17:16). The next one in Verse 27 is Elisha's healing of Naaman's leprosy (2 Kings 5:14).

Why would the audience at Nazareth be so incensed by what Jesus is bringing out in these stories? He was talking about foreigners, wasn't he? When you read it, think of this emphasis. He said, "I tell you quite factually, there were many widows in Israel. There were many Jewish widows. But Elijah didn't go to any of them.

(Verse 26) Instead he went to a Lebanese widow."

Is it really nationality that makes the difference? Is it really sex that makes the difference? Or age, or economic status?

No, it's receptivity, isn't it? You couldn't find it in Israel, but you could find that in Lebanon. In fact, that’s the only place Elijah found it.

It's quite a commentary on the lack of faith among the monotheists of Israel. There were many lepers in Israel during Elisha's time, but he didn't go to any of them. He went to the commander in chief of the enemy forces, the Syrian general. There was more receptivity in Naaman's thought than he found in Israel.

Remember how often Jesus says to some of those he cures, like the centurion and some of those who were not Jewish, he says in Matthew 8:10, "I have not found so great faith, no, not in Israel."

The receptivity message is that God is universally accessible. They didn't like that message. Verse 29, They "thrust him out of the city." They nearly killed him. That was the attempt. (Verse 30,) "But Jesus passing through the midst of them went his way.”

I suggest to you, as my father suggested to me once in discussing this incident, that it is easier to accept prophecy than it is to accept fulfillment. With prophecy, one may have been trained to respect and revere it over the years. But when fulfillment occurs, who's ready for that, especially in one’s own home town? That's the point Jesus said (in Verse 24), “No prophet is accepted in his own country."
“Luke the Researcher” by B. Cobbey Crisler**

Mine the G.E.M. of Living in Oneness! Cobbey on “I and my Father are one.” John 10:30 (in S13, 26:12)

“In John 10:30, Jesus’ great statement, “I and my Father are one.” If this is from the Aramaic, then, the Aramaic word would give the meaning, “I and my Father are in accord.”
“Book of John, A Walk with the Beloved Disciple,” B. Cobbey Crisler**

Find “healing and joy in your heavenly home!” a line from “I and my Father are one” Music Video on YouTube (S13, 26:12)
Here’s a link to an inspiring song by CedarS mom and award-winning Country Music artist, Cherie Brennan. Enjoy!

You can learn more about Cherie and buy her CD “You are Loved” (where “I and My Father” is the 4th song) on her website through Spotify at:

Or, on Watchfire Music by Christian Science 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:

Mine your G.E.M. of eager receptivity to Christ’s living water – Cobbey Crisler on John 4:5+ (B9, S20) Jesus’ long talk with the woman at the well in Samaria
John 4.6, Jacob’s well is there. It’s concealed in a partially completed church.

You cannot see the mountain to which the woman of Samaria was pointing in the story. It has been measured and it's quite clear. Dr. Bull was the one who did the excavations at Telaras. He was the first scholar to announce that he feels he has discovered the Samaritan temple ruins on the top of Mount Gerazim which could be seen in Jesus time from the wellhead.

So, he Jesus, rests. It's about the noon hour…"He opens the conversation with the woman."

John 4:8, "the disciples have gone to the nearby city," which is probably Neapolis. It had been corrupted in Arabic as "Nablus," which you may see in the news because that's a hotbed of Palestinian unrest.

John 4:9, So, the woman of Samaria says, “How come you’re talking to me?"

A woman would naturally say that because she would not expect to be talking to him…

John 4:16. The woman, not comprehending thoroughly, but nevertheless bold enough to continue asking, finally gets the practicality of Jesus' message and says, "That’s a great idea. Give me this living water, and 1 won't take another step. Never will I have to come up with these heavy jugs and fill them with water.''

Remember, there are not too many conversations that are recorded between Jesus and anyone so this one really stands out. …

John 4:17 He says call thy husbands…He’s testing again…

What is he after in this Samaritan woman (and also in) … a Roman centurion…a ruler of the synagogue? …

What is he looking for? Receptivity. That is the universal access. It means we all have the same access if we’d only use it. Whose fault is it if we aren’t using it? It's ours. So, it has nothing to do with status, culture, sex, or whatever. He's not really saying that womanhood is the best way to get to God. Or childhood, or any of those. Wherever we find receptivity it counts.

"So, '' the woman says, hedging a bit, "I don't have a husband."

John 4:18, "Whereupon Jesus said, 'How right you are. As a matter of fact, you've had five husbands, and the one you're living with right now can't exactly be called your husband '" Boy, that has a nice twentieth century ring to it

John 4:19. All the woman can say in response to that is, "Sir, I perceive that you're a prophet.” The woman is really beautiful. Jesus wouldn't spend all this time with her if he didn't see behind all this label and this stereotyped thing. There was a receptivity here that he wasn't running into regularly. He was after that. He was after womanhood as a type to replace this femaleness as a stereotype. He continued to probe in order to do this.

John 4:20. The woman said, "Our fathers worshiped in this mountain.'' Boy, did that have a meaning. She's pointing to the Samaritan temple, and guess who had destroyed it? The Jews. The Maccabean rulers had destroyed the Samaritan temple which was built to resemble the Jerusalem temple. It's occupied territory. It's a little difficult to dig in an area that Jordan still claims but Israel occupies.

It was destroyed by the Jews, so you can see the irony behind what the woman said, "Our fathers worshiped … “It’s past. It's through. The Greek word that is used there is well in the past, "all wiped out." We worshiped in this mountain, but the implication, guess who stopped us, or ruined the temple? Your fathers. We have a divisive thing. We, the Samaritans, worshiped here. You, the Jews, destroyed it. That's the same thing that's going on today in the same location.

John 4:21, "Jesus said, Woman.” this is his general address to womanhood, "Believe me. the hour cometh, " still somewhat ahead, "when you won’t worry about geography in worshiping God. ··

John 4:23, ''The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. “Look at the definition of worship. “Worship is spiritual," not structural, not geographical, not ritualistic. Why? Because worship of God can only properly be done by partaking of God's own nature.

John 4:24 tells us that "God is Spirit. Therefore, worshiping Spirit can only be done spiritually." There's no other way to do it. How basic. By the way, when you see "a Spirit" in there. It shouldn’t be there.

Listen to what God says about it. Notice the strong tenor of his words. To translate "God is a Spirit" is the most gross perversion of the meaning. "A Spirit" implies one of a class of "pneumata," the Greek word for it. There is no trace, in the fourth gospel, of the vulgar conception of a multitude of spirits. “God is Spirit.” Mathematically one can only derive from Spirit included in it. Namely, spirituality is the derivation. Worship must be that.

Notice what is done as this woman's thought. Women weren't supposed to discuss the Scriptures. There was a first century rabbi, Eleazar, who said, "To teach a woman Scripture was like teaching her lasciviousness." That's some extreme. That was the kind of thought that was at some rabbinical extremes in the first century, not necessarily the general Jewish view, but Eleazar is considered quite a great rabbi.

Jesus is discussing intellectual problems of Scripture with a woman. This is unheard of!

John 4:25 "That woman suddenly comes to him and says, I know That Messiah is coming.” How about that for recognition! “I know that the Messiah is coming which is called Christ.” … he will tell us all … he said, “I that speak unto thee am he"

John 4:27, '"When the disciples come back, their only problem is that he's talking with the woman. "

John 4:28, "The woman leaves her water pot. "That's what she'd come for, but she went away with living water. "She ran into the city"

John 4:29, "She said to the men, Come, see a man, which told me all things that ever I did. It’s got to be the Messiah. "

John 4:30, "The men came out," reluctantly, because they didn't want to look like they were coming out because a woman suggested it.

Do you remember when the women disciples told the men disciples that Jesus was risen? The men thought they were idle tales!

John 4:31, "In the meantime his disciples asked Jesus to eat the groceries they had bought.”

In John 4:34, "Jesus announces his meat is to do God’s will." Remember that. That is what his food is, literally, in Greek. So, when he breaks bread and distributes it to his disciples later, you know what his definition of food is. It "is to do God's will." That's the nourishment. "And to finish his work."

“John, The Beloved Disciple,” by B. Cobbey Crisler**

Mine the G.E.M. of fulfilling prophesy—Cobbey on Acts 2:16 + all 17 (B10)
[In this first public lecture by Peter] “what is Peter’s method? He goes where? To the scripture. You see, it goes back to “the prophet Joel.” (See below, Acts 2:16)

Acts 2:16 But this is that which was spoken by the prophet Joel;

Here is again a use of scripture as fulfillment! Here is prophesy, and here is fulfillment, dovetailing – all, subordinate to the Holy Spirit.

And, the prophecy we read about is about “pouring out the Spirit of God on all flesh.” (See below, Paraphrased) Please note that Acts 2, verse 17, included “not only sons, but daughters, shall prophesy.” (See below)

Acts 2:17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

And this free, uninhibited, and still disciplined, access to the one Spirit by all nations, peoples, sexes, social levels, economic status, characterizes Christianity from the very beginning – not necessarily in the member’s thought, but that’s what the Holy Ghost is communicating, whether the members believe it or hear it, even today.

The separation into denominationalism was not the Holy Spirit’s idea. The embracing of universal humanity was. And here, we find even the ability to prophecy, both sexes, and not necessarily limited to nationality.”

“After the Master, What? The Book of Acts,” by B. Cobbey Crisler**

Mine Jesus’ GEM of increasing in favor and love for God and love for man —Cobbey Crisler on Luke 2:52 (B11)

Verse 52 tells us “Jesus increased in wisdom and vigor, and in favour,” or grace, “with God and man.” Kay Kyser, CSB once pointed out in a talk that when it states that Jesus increased in favor with God and man, that it implies quite strongly that he grew in both of the two great Commandments that he later gives us, love for God and love for man.”
“Luke the Researcher,” by B. Cobbey Crisler**

Mine the G.E.M. of Correcting the lie and liar mentally by a full recognition of what’s true about spiritual identity, like Jesus did to lift up a woman bent-over for 18 years!
Cobbey Crisler on Luke 13:11-16 (B12)

“Verses 10 through 17 are a healing found only in Luke.
(Verse 11) A woman with a spinal difficulty is in a synagogue Notice that Luke doesn’t say she has an infirmity. Luke, who is reputed to be a physician, doesn’t even diagnose it as an infirmity, but as a “spirit of an infirmity,” a concept, a spirit, a thought. “She was bowed together. She couldn’t lift up herself.”

Verse 12. Jesus comes and announces to womanhood something that could be applicable in many ways, not just this one time. “Woman, you are free from your infirmity. Verse 13. “She’s made straight and glorifies God.”

Verse 14. Incredible, “the ruler of the synagogue” in which this grand healing and correction of a human problem occurred “answered with indignation”.

Jesus’ explanation about the cause of disease is in Verse 16. No longer should there be any room in Christian thought that disease stems from … God’s will when Jesus attributes it to anything that would oppose God. Only what would oppose God would impose something on man that God Himself never created in His whole man. Is that a new theology? Satan and disease linked, and not God as the cause of loss, or pain, or sickness?

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

It’s a contest between the truth and the lie about God and His theology, about man, about woman, about children and about disease. If Satan is a liar, he will never change his character. Our idea of God may have gone haywire, but God has not moved.”
“Book of Luke: Luke the Researcher,” by B. Cobbey Crisler**

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

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