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Enjoy CC & other Insights for a citations on “Christian Science” (the Christian Science Bible Lesson for December 31, 2017)

Warren Huff (with insights from Cobbey Crisler)
Posted Sunday, December 24th, 2017

Here are Cobbey Crisler and other healing insights on some citations for
“Christian Science"
(the Christian Science Bible Lesson for December 31, 2017)
Hope you enjoy them and another (upper corner)
downloadable Christmas poem by Ken Cooper!

Wishing you a Love-filled and Christ-centered Christmas and New Year, Warren Huff

Warren’s (W’s) PS#1—Cobbey Crisler on Revelation 1:1 (RR)
Whose revelation is it? First verse... Rev 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John…

(It’s in the Mind of the Christ. No need to crack a code, but simply obey the rules of comprehension and “let this mind be in us which was also in Christ Jesus.”)

Eph 1:17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

(Such a prayer takes off our shoes and makes us ready for Holy Ground.)…

“Let us turn now to Revelation, Chapter 10, verses 1 and 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: 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,

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 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? (See above)

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, Rev 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 represents 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 plates of self-destruction, of 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 are in these Apocalyptic pictures? We learn that we don’t have 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 could 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 with Ex 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 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.” 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. A voice from heaven orders John to silence, seal up those things which the seven thunders uttered, and write them not. God’s Word is as precise in telling John what not to write as it is in dictating what to write. This is how Jesus defined communication: ye, ye, nay, nay.

John is now in Rev 10, verse 8, told to take the little book. The Lamb did this with the first book without needing to be instructed.

Rev 10:8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

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 John, as we, needs to be reminded that the Biblical sense of listening also means obeying, and that obedient listening is implicit in both the Hebrew and Greek words translated “church.”

To be a member of God’s church, one listens and obeys. And the book of Revelation is addressed to God’s church. God may give his Word to man through his church, but to take God’s word, man has to be in motion towards the divine. It is a truism that you can only guide a moving object.

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

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

Rev 10:10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

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 Rev 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 Rev 10, verse 11, John must prophesy again, not just to a peculiar people, but to many peoples, nations, tongues, and kings.

Since the Apocalypse has a relevancy to church membership, this little book must have an indispensable role in establishing the church universal “in earth as it is in heaven.” (Matt 6:10) The only demands are to take the Biblaridion and “eat it up.” If this is God’s will expressed to His church, should His church seek ways to improve on this communication?”
Apocalyptic Pictures: Prophesy and Parody, by B. Cobbey Crisler**

W’s PS#2—Cobbey Crisler on Revelation 21: 3-4 (RR)—no tears in the Holy City
“Revelation 21 and 22. We’ve already been over it, haven’t we? We’ve seen it in previous Scripture but we find that it is the chosen Scriptural summary, the peak, the ultimate, and Jesus is associated with it. How much purer could Scripture be, coming from God through Jesus to John to us? And John saw that “new heaven and new earth” [Revelation 21:1]. …
John saw the Holy City, New Jerusalem. We know its origin, coming from God prepared as a bride. Finally, the bride prepared, adorned for her husband. [Verse 2] The tabernacle of God with men, [Revelation 21] Verse 3.
“Verse 4, there is a check-off list in this Holy City. There’s no more tears, no more salty reminders of the sea in our bodies chemically. We’ve been told there’s “no more sea” in Verse 1. No more sea, no more tears, no more death, no sorrow, crying or pain, not in this consciousness. It’s the Holy City. That also means that it’s whole. There’s nothing that can fragment it. The tribes embrace it at the gates. The restored and regenerated tribes. The collective idea of you and me working together as chords under the divine principle of a grand music that fills the universe and all eternity….”
“The Holy City: Its Biblical Basis and Development,” by B. Cobbey Crisler**

W’s PS#3—Cobbey Crisler on Luke 2:40-52 (B4): Jesus in the temple at 12
“We’re told in verse 40 that the child “grew and waxed strong in spirit.” The next thing and the last thing we know and learn about Jesus in the infancy period concludes Chapter 2. Jesus is in the temple discussing with those rabbis who were schooled in every single literal word of the law. We find in verse 46 that Jesus is not only listening to them, but he is asking them questions. That is the rabbinical method. Rabbis did that among themselves. They did that with their students.

For them to hear a twelve-year-old boy utilizing the rabbinical method, brilliantly dealing with Scriptural exegesis, must have fascinated them, to say the least. For three days this phenomenon was observed. During that period of time his parents were searching in vain for him. They had already gone out of Jerusalem, “a day’s journey,” according to verse 44. They looked for him, couldn’t find him, had to come back. That’s another day. The third day, apparently, is when they locate him in the temple.

As human parent would they ask him where he’d been and why (Verse 48). Didn’t he realize teh effect that it had on his parents?

This is the first public pronouncement we hear from Jesus’ lips (in Verse 49), “Wist ye not that I must be about my Father’s business?” Notice his definition of his father’s business has something to do with church, because that’s where he is, in the temple. (It reminds us of Samuel who was also dedicated to the temple and was about his father’s business.) But do even his human parents comprehend what he is saying?

It says in Verse 50, “No, they didn’t understand what he meant.” They would have understood it in teh ordinary sense. If he were about his human father’s business, he would be a carpenter. An apprentice working with his father like many young boys did, learned their father’s trade. They certainly failed to understand what he was doing in the temple as far as carpentry is concerned.

Verse 51 shows us that, despite that awareness and foresight of that twelve-year-old boy, he, nevertheless, went home and fulfilled his role as a small boy until he came to maturity.

Jesus’ opening statement you notice relates himself to God, Father-son relationship, something that he recognized that early.

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 Commandments that he later gives us, love for God and love for man.”
Luke the Researcher, B. Cobbey Crisler**

W’s PS#4—Cobbey Crisler on Matthew 4, Verse 23 (B6).
And “healing all manner of sickness and all manner of disease.” Here are human problems that had defied solution, and Jesus solved them all based on his concept of theology, namely the kingdom. Remember a kingdom is not chaos. It’s an ordered government of heaven and harmony at hand.”

Book of Matthew, Auditing the Master: A Tax Collector's Report, by B. Cobbey Crisler**

W’s PS#5—Cobbey Crisler on Acts 10:38-44 (B9)
“Of course the word “anointed” immediately identifies Jesus as the Messiah. This is a point that Peter is obviously going to get across to this Gentile audience that would need some instruction in this.

Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

And you find in Acts 10, verse 43, he does that by stating that “all the prophets had given witness to the Messiah, namely Jesus.”…

As soon as Peter gets into this “Walked to Emmaus” approach, in other words the comprehension of Jesus’ role in the earlier scripture, we find in Acts 10, verse 44 that “the Holy Ghost falls on all the listeners.” …

It wasn’t Peter’s idea that this should happen; it’s at the Holy Ghost’s initiative. This is disturbing to some of those that came with Peter: Jewish Christians.
And we will find it becomes even more disturbing to other elements in the church later on, for this is a departure. The question underlying this event is “Should the church be parochial or universal?” Is it simply a sect of Judaism or an outcome of Judaism, or is it the fulfillment of God’s will as expressed in prophecy with its ultimate mission to embrace universal humanity?”
After the Master What? – The Book of Acts by B. Cobbey Crisler**

W’s PS#6—My healing through wholehearted application of Science & Health 162:4 (S14)
Here's Warren Huff's promised, whole-hearted song of gratitude to God and to Christian Science for the priceless gift of a life-saving healing! About 9 years ago—after a joyous 2008 summer and fall of service— I found myself agonizing in the passenger seat during our evening move home from camp.

I sang (along with the sound system) many hymns that I knew by heart—thanks to years of camp Hymn Sing experience—belting them out at first through tears of intense pain, and later through tears of immense gratitude. For the first part of the trip the disabling discomfort just wouldn't let up—no matter how I changed my position or what hymns or citations I prayed. The pain seemed to radiate from a huge internal growth that had been steadily growing for several months. It had attempted to rob me of my vigor as well as of all ability to lift one of my legs. In deepest humility—and supported by the prayers of the dear driver, my mom and a practitioner who I kept calling—I continued to reach out to God and to sing each word with renewed understanding, conviction and vigor.

With tears of joy I cherished the truths about my spiritual nature as if they were being tenderly told to me in order to save my life for God's service—and that they did! All pain finally broke thanks to this all-out, fervent praying and singing— and I have hardly stopped smiling or singing since. I remain eternally grateful that I took "God-is-All" instead of Tylenol—that I chose Christian Science treatment to eliminate not only the pain, but also its cause rather that just opting to temporarily relieve suffering. I knew when I got home without pain that I was healed, although the draining and dissolving of the growth took several more weeks of consistent "ray-delineation therapy" which "dissolves tumors" with the invigorating purity of "the sunlight of Truth" that "Christian Science brings to the body." (S&H 162:4, S14 in the "Christian Science" Bible lesson this week)


I applied each ray of this divine, healing sunlight –shining the specific, promising laws and wonderful ideas laid out in this precious paragraph.
"Christian Science brings to the body the sunlight of Truth, which invigorates (refreshes, revitalizes, stimulates, enlivens, energizes, animates, rejuvenates, strengthens) and purifies (cleanses, disinfects, sanitizes, decontaminates, filters). Christian Science acts as an alterative (a medicinal plant that causes a gradual beneficial change in the body, usually through improved nutrition and elimination, without having any marked specific action OR A medicine or treatment which gradually induces a change, and restores healthy functions without sensible evacuations), neutralizing error with Truth. It changes the secretions (emissions, discharges, oozings), expels humors (4 Medieval ones to be balanced: blood, yellow bile, phlegm, black bile per http://www.wsu.edu/~hanly/chaucer/coursematerials/humours.html), dissolves tumors (growths, cancers, lumps, swellings), relaxes rigid muscles ("thought-forces"), restores carious bones to soundness. The effect of this Science is to stir (rouse, wake up, budge, shift, get up, revive) the human mind to a change of base (basis, foundation, origin, heart, starting point), on which it may yield to the harmony of the divine Mind." (S&H 162:4).


Have fun singing out this transforming "sunlight of Truth"!

PS#7—Cobbey Crisler on John 14.16-17, 26 Jesus prophesies the Comforter:
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.”

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**

**You can buy your own transcripts [IN FULL!!] to most of Cobbey’s 28 inspiring Bible talks at a new website: www.crislerlibrary.co.uk Please email your order or inquiry to office@crislerlibrary.co.uk, or directly to Janet Crisler, at janetcrisler7@gmail.com

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