Thank you for another best summer yet!

Mine precious “Life” G.E.M.s of God Expressed Meekly/Mightily in YOU!
through Christ’s Animating Mindsets Practiced! (C.A.M.P.!)
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

for January 19, 2020

[Warren: I just had the joy of experiencing a Principia Lifelong Learning Trip to the Holy Land with our Principia College professor son, Dr. Barry R. Huff, who served as the Bible Lecturer. I’m eager to share with you some insights (as well as some sights) from this trip in my weekly G.E.M.s and in news of the growth of fun, interactive Bible education in CedarS Bible Lands Park. Sights of some sites in the Lesson we visited to be posted online as Downloads.]

Mine the G.E.M. of Hope in God who alone quenches thirsty souls with a sure cure for ongoing depression & the tears & fears of “WILDERNESS. Loneliness; darkness; doubt.” (S 597)
Warren on Psalm 42:2 (Golden Text or G.T.) & Cobbey Crisler on Ps. 42:11]

[W: Psalm 42:2 starts with the psalmist acknowledging a thirst, lack, or seeming ‘hole in his soul.’ “My soul thirsteth for God, for the living God…” (G.T.) This is manifested in “tears… day and night…” and in questioning the existence of God—“Where is thy God?” (Verses 3 and 10)

[Cobbey: “Psalm 42, Verse 11 is a refrain in this psalm and the next. [Ps. 43.5] It’s a question we all need to ask ourselves, "Why art thou cast down?” Depression, if not an economic fact, seems to be a mental one at present. "Why art thou cast down? Examine the reasons. "Why art thou disquieted within me?" That's getting mad in a sense. That's challenging what we are accepting without question. Why am I depressed? Why is this disquiet? What's the reason for it? Then notice the remedy. "Hope thou in God: praise God, hope in God. The health of our countenance is in God. "
“Leaves of the Tree: Prescriptions from Psalms,” by B. Cobbey Crisler**

[Cobbey: “Verse 11 [of Psalm 42] is the effect of that [enemy] thought [of questioning the existence of God in verse 10]. Our “soul is cast down,” our whole identity depressed, “disquieted.” Only “hope in God” restored will restore “the health of our countenance,” showing the physical effect of the mental cause.”*
“War in Heaven: Conquest of Inner Space,” by B. Cobbey Crisler**

*[Warren: The prescribed curative element of “hope in God” is strongly amplified in the wonderful spiritual sense part of Mary Baker Eddy’s definition of “WILDERNESS… Spontaneity ot thought and idea; the vestibule in which a material sense of things disappears, and spiritual sense unfolds the great facts of existence.” (Science & Health 597:16-19)
[Holy Land Trip connection: On Friday, January 10, 2020— the last day of this Principia’s Lifelong Learning Trip, it was rainy and misty with restricted views of what Moses would have seen from Mount Nebo. So, Bible professor, Dr. Barry (Huff), shared Paul’s proclamation that “we walk by faith, not by sight” –along with large images on his laptop of what he had seen several times from here on clear days. Looking back (East) were the rugged, desolate hills of his 40 years of wilderness wanderings, while looking west across the Dead Sea were the lush, green vistas of the Promised Land. (See Downloads links to follow). These “clearer, higher views” inspired me to make the curative “Hope connection” to Cobbey’s commentary (above) on the Golden Text and to the third verse of Hymn 138: “Green pasture are before me that yet I have not seen; Bright skies will soon be o’r me where darkest clouds have been; My HOPE I cannot measure, my path in life is free; My Father has my treasure, and He will walk with me.”

Mine this G.E.M. from Paul—Share your Christianity in ways that interest your audience! Cobbey Crisler insights on the context of Paul’s words to the Athenians in Acts 17 (Responsive Reading): “Well, now Paul is heading for the cultural capital of civilization, Athens. And you can’t even go to modern day Athens without appreciating somewhat of what Paul saw, looking around at the remnants of that great city and “the columned buildings that were dedicated to so many gods. It must have moved Paul.” …

“And so, he opens his mouth and begins right away to talk in Athens. Now this is a tough area in which to introduce Christianity, except at least they were willing to listen because everybody talked about anything. I mean there were a lot of weirdo sects and ideas that they welcomed without question in Athens because everybody liked to dispute these ideas anyway.

“He’s in the market, the agora, as well as in the synagogue. He runs into Epicureans; he runs into Stoics.” Now Tarsus where Paul came from happens to be a Stoic stronghold. So, he must have been certainly aware of that philosophy…

“They bring him to Areopagus, the hill of Mars or Aries, and they asked him to explain what he has to say.” …

Acts 17:22  Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.

Paul, standing there, shows how a lecture can be tailor-made to any environment. And, it’s better than uniformity if you want to get the ear of the locals. And in this way, you will find at no point does Paul mention the Old Testament. Why? (Pause) What would that mean to the Athenians? (See below, Acts 17:23, paraphrased)

Instead, he kind of says, “On my way to the forum…you know. In other words, here I was, and I saw something you had back here. And, it says TO THE UNKNOWN GOD.” (See Acts 17:23 …

“Would everybody be listening? It relates. He’s picked up something locally. And, would you also be listening if he said “That monument you put ‘TO THE UNKNOWN GOD’, I want to tell you a little something about him. He’s unknown to you, but here’s some information that might be helpful… “And then, in Acts 17, verse 24, he describes “that God who made all, and therefore, couldn’t dwell in temples made with hands.” …

We’re reminded of whom? Yes, but since Jesus, we heard that from Stephen, remember? As Saul, himself, he had heard that.

“He dwelleth not in temples made with hands.” (repeated paraphrased)

What do you think that comment does when you’re looking at the Parthenon and buildings like it? “God doesn’t dwell in all of this. He made everything. How can you contain Him?” … Very interesting point.

Have we even arrived at that point today in our thinking? … I doubt the Athenians had either.

“The search where God is…” will end up with the conclusion in the last line of Acts 17, verse 27, “that He’s not very far from every one of us.” And then Paul very cleverly introduces lines from local poets: “In him we live, and move, and have our being” and “for we are also his offspring” – parts of poems we have identified, and they even know the authors. (See below, partial)

Acts 17:28 For in him we live, and move, and have our being**; as certain also of your own poets have said, For we are also his offspring.

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

**Mary Baker Eddy on Paul’s words in Athens (Responsive Reading, Acts 17:28):
“St. Paul said to the Athenians, “For in Him we live and move and have our being.” This statement is in substance identical with my own: “There is no life, truth, substance, nor intelligence in matter.” It is quite clear that this great verity has not yet been fully demonstrated, but it is nevertheless true. If Christian Science reiterates Paul’s teaching, we, as Christian Scientists, should give to the world convincing proof of the validity of this scientific statement of being. Having perceived, in advance of others, this scientific fact, we owe to ourselves and to the world a struggle for its demonstration.”
“Retrospection and Introspection,”
by Mary Baker Eddy, page 93: 17

Mine this G.E.M. from Moses—Don’t beat around the bush! Be scientifically inquisitive!
Cobbey Crisler on Exodus 3: 1-7, 10 (B2) Moses & the burning bush

Verse 2. Rather than “beat around the bush” beat a path to every burning bush like Moses did —“… and he looked, and, behold the bush burned with fire and was not consumed.” The bush was not consumed, otherwise it would have been “I was.” This “I am” continuity protection and principle was exemplified later by three young men in the fiery furnace—Principle operating unspent. Imagine if man ever took seriously this kind of dominion.

Verse 3. Like a laboratory scientist, Moses was using scientific inquiry—“And Moses said… I will see WHY the bush is not burnt.”

Verse 6. “I AM the God of thy father, the God of Abraham, the God of Isaac, the God of Jacob.” Jesus emphatically makes this original point about that: therefore God was telling Moses that in his time, Abraham, Isaac and Jacob were not dead either! No I WAS God. Or I will be God. There’s nothing relevant about such a God. This is what resurrects religion form deadness! No Death or shadow of death in the meridian light of daystar.

Verse 7. ”… for I know their sorrows.” God knows and hears when we call out in perceived need. As Mary Baker Eddy puts it “If He is All, He can have no consciousness of anything unlike Himself; because, if He is omnipresent, there can be nothing outside of Himself. …Now this self-same God is our helper. He pities us. He has mercy upon us, and guides every event of our careers. He is near to them who adore Him.” (Unity of Good, p. 3)

[Transcribed from the margins of Warren Huff’s Bible from notes taken during several talks by B. Cobbey Crisler]**

Mine this G.E.M. like Moses—Learn that there is no death—that the Great I Am continues to be the God of all those who have merely changed their address. Cobbey on Exod. 3 (B2)
“Notice that when God appears to Moses at the burning bush and the bush was not consumed notice that, otherwise the bush would be I-was.

The bush was not consumed despite the passage of time, material elements, whatever.

That I Am is continuous and preserved.

Jesus brings out the point that God could not have used the statement “I am the God of Abraham, Isaac and Jacob.” He could not have said that using the present tense in Moses time, if what were not true? (Voice: “Eternality”). Eternality of whom? Not just God. His point was not that. His point was the Abraham, Isaac and Jacob were not dead, or God could not have said, “I Am the God of Abraham, Isaac and Jacob.”

They are I AM as well. If God is I Am, then his creation must always be I Am. That’s Jesus’ own point. We’ll get to that more as we get into the Gospels.”

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

Mine the G.E.M. of believing to see ever-present solutions NOW!
Cobbey Crisler on Psalms 27.13 (B3):

“We all by application faint, fail, end up in that helplessness that world attitudes would weigh down such faith with. [“I had fainted], unless I had believed to see the goodness of the Lord,” not in some far-off destination, not in some promised heaven, but “in the land of the living,” right here and right now. There is a practical pharmacy with immediate sense of help, a realized solution, not simply a hoped for solution.”
“Leaves of the Tree: Prescriptions from the Psalms”, a talk
by B. Cobbey Crisler

Mine the G.E.M. of praying a "nothing-is-impossible prayer"— like Moses’ “Rea Sea Plea” (underlined below) in Flavius Josephus on Moses’ prayer when trapped by the Egyptians at the Red Sea.
Exodus 14 (B5):


  1. WHEN Moses had said this, he led them to the sea, while the Egyptians looked on; for they were within sight. Now these were so distressed by the toil of their pursuit, that they thought proper to put off fighting till the next day. But when Moses was come to the sea-shore, he took his rod, and made supplication to God, and called upon him to be their helper and assistant; and said "Thou art not ignorant, O Lord, that it is beyond human strength and human contrivance to avoid the difficulties we are now under; but it must be thy work altogether to procure deliverance to this army, which has left Egypt at thy appointment. We despair of any other assistance or contrivance, and have recourse only to that hope we have in thee; and if there be any method that can promise us an escape by thy providence, we look up to thee for it. And let it come quickly, and manifest thy power to us; and do thou raise up this people unto good courage and hope of deliverance, who are deeply sunk into a disconsolate state of mind. We are in a helpless place, but still it is a place that thou possessest; still the sea is thine, the mountains also that enclose us are thine; so that these mountains will open themselves if thou commandest them, and the sea also, if thou commandest it, will become dry land. Nay, we might escape by a flight through the air, if thou shouldst determine we should have that way of salvation." [Click or paste URL above to see more in the rest of CHAPTER 16]

Mine this G.E.M. from a Moses monologue—Give God the credit and glory for all you do!

[Ken Cooper writes:] Like many Bible stories that of Moses is one that shows the impact of man’s trust in, and obedience to, God. The flame that burned was the flame of Love, not destruction, of Life and not death. It led to the revelation of “I AM THAT I AM”, and as the monologue poem indicates, the simple fact “God was my strength, He still is now. In simple terms “He is the how!” ” He recognized God as our life, our movement, our purpose.

And Moses later talked with Jesus on the mount…

Mine this G.E.M. from a redeemed adulterer’s monologue —"Go and Sin No More!”

[Ken Cooper writes:] “Jesus also saw the nature of perfect God and perfect man, so clearly that the woman caught in adultery could not be condemned but only redeemed. When she also saw her true self, as loved by God for her true nature and as Jesus saw her, the belief of sin was consigned to nothingness for ever, the past was no longer in her present and she was free. “Go and sin no more” was a recognition that we all “live and move and have our being” in God, and her life was immediately changed, from one based on the false belief of material pleasure to the awareness of constant spiritual good. When we let the light of Christ in to our lives, we shine with God’s goodness and evil thoughts and aims are no more, — as the attached monologue indicates, they simply disappear. Light does not struggle to remove the dark, life does not struggle to be what it is. I AM is I AM.

The monologue “Go and Sin No More” is read by Sue (Cooper) and witnesses the power of Love in freeing us from sin. See

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

[Ken Cooper continues:] “May I also share the link to my poem in the sentinel “I AM THAT I AM”

Mine the G.E.M. of giving top priority to self-examination to solve human relationship problems– Cobbey Crisler on Matthew 5: 23, 24 (B12):
(Matthew 5, Verse 23). Jesus says, “If you bring your gift to the altar, and remember anything your brother has against you.”

That’s a tough self-examination.

(Verse 24). “Don’t even bother giving your gift at the altar, until you’ve reconciled the difficulty.” How important, then, is the solving of human relationship problems. Does it have any priority? What priority did Jesus give it here? “Don’t even give your talent at the altar until you have solved your human relationship problem.” Do we see it with ten same priority? Not generally.

Mine the G.E.M. of your undying identity intuitively known to others and forever loved, honored and blessed by your heavenly Daddy (Abba)!
Cobbey Crisler on Jesus, Moses & Elias on Mt. of Transfiguration
Matt. 17.1-9, B16)
“Chapter 17: There is a renewed opportunity for the disciples, three of them at least, to witness who Jesus was.

(Verse 1). "Peter, James, and John come to a high mountain apart,"
(Verse 2). "He was transfigured: his face did shine,"

(Verse 3). And there is a breakthrough here because "we find Moses and Elijah talking with Jesus." What is special about that is Moses really is the prime figure in the law, isn't he? Elias is the prime figure in the prophets. So, in a way, it represents the three major sections of the Bible, long before it was sewn together in the backbone of a book.

We know what they were talking about, at least. The gospel of Luke (9:31) is the only one

which tells us what the subject of conversation was on the Mount of Transfiguration. Luke tells us that they were discussing his "decease" which was forthcoming in Jerusalem. When J. Robert

Oppenheimer (1904-67, U.S. nuclear physicist) wanted to talk with someone on his level, he probably wouldn't give us a call. He'd go to look for Einstein. If Jesus were approaching his meeting with the last enemy known as death, just look at Moses and Elias. What had Elias or Elijah accomplished? He had ascended, according to the Old Testament report 2 Kings 2:11. What about Moses? It doesn't say exactly, but they never could find his body. They sent out expedition after expedition that came up empty handed. In fact, there is the intertestamental (the period between the close of the OLD TESTAMENT and the beginning of the NEW TESTAMENT) literature written called "The Assumption of Moses" where it has long been held in Jewish tradition that Moses had ascended. There is this common point of unity among those three men on that mountain.

Verse 9 (of Matthew 17). Our translation says, "Tell the vision to no man, until the Son of man be risen again from the dead." I can't find a Greek version that supports the word "again." But if it is genuine, it implies that, in effect, Jesus had to rise from the dead to communicate to these men. He had to have overcome the death barrier.

The three disciples didn't communicate with them, but they knew who they were. Isn't that interesting? That says something about identity, our identity. The identity of Moses and Elias was apparently communicable. But there was no discussion back and forth between Peter, James, and

John and those on the mountain. It's sort of like television, isn't it? You can tune in at a distance. You can see people on the screen who are thousands of miles from you. Maybe even bouncing off satellites. But you can't communicate with them. Distance and time have been overcome and we can see but not communicate.

(Verse 4). They were bored there, Peter, James, and John. Peter tries to interrupt. Peter liked to feel busy. On the top of the mountain Jesus, Moses, and Elias had their thing going. So he said, "It's good for us to be here." Really, the transfiguration didn't need Peter's endorsement. But he gave it. He said, 'It's good for us to be here. While you're up there, why don't we do something down here, instead of just sitting. We can build three tabernacles, one for thee, one for Moses, and one for Elias."

Verse 5 is when the announcement comes once again very much like the baptism (Matthew 3:17)** which is rooted in prophecy.

“This is my beloved Son, in whom I am well pleased; hear ye him.”

**Holy Lands Trip connection: Less than a week ago our 2020 Principia Lifelong Learning trip to the Holy Land went to the place where Jesus was baptized by John in the waters of the Jordan River. Our Bible professor, Dr. Barry Huff, read God’s divine message to each of us “This is my beloved child in whom I am well pleased.” See Downloaded pic and later video at CedarS online version of the GEMs.

**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

As a weekly “email Met” subscribers, YOU are considered part of CedarS family and so are entitled to know the password [CedarS] that will enable you to catch some “glorious glimpses of… the divine nature, the essence of Love” (SH 333:24) poured into CedarS 2019 Sessions 1, 2, 3, 4 and 5 cabin groups and activities! (Here’s a link to search past sessions, back to 1962!!)


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