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W's PS: Be unhurtable, unafraid, grateful & freely giving NOW—as God made you!

Warren Huff (with insights from Cobbey Crisler)
Posted Sunday, April 7th, 2019

W’s Post Scripts: Be unhurtable, unafraid, grateful & freely giving NOW—as God made you!
Insights from Cobbey Crisler and Ken Cooper
on select citations for “Are Sin, Disease, and Death Real?”—
the Christian Science Bible Lesson for April 8-14, 2019


Warren’s (W’s) PS#1Both of Ken Cooper’s contributions this week reinforce the Golden Text message that “...nothing shall by any means hurt you”. In these monologues Christ Jesus showed the as “nothing” the sickness (fever) of Peter’s mother-in-law and the death of his dear friend, Lazarus. You can Download both in PDF text format from online versions of this week’s CedarS Met and this week’s online (work-in-progress) Post Scripts which are both always available to browse by author and year at CedarS Metaphysical website.]

Ken added: Please find attached my contributions for this coming week, two monologues beautifully read by Sue, the first "Mary of Bethany" written specially for the lesson, and the second one that has been shared before, about Peter's wife's mother, "A Parent's Revelation".

In the bleakest of times we have great encouragement from the immortal words of Jesus “...nothing shall by any means hurt you”. For Mary of Bethany her dear brother had died, and been dead four days. She surely felt the loss and finality. But Jesus knew that nothing could separate her from the Love of God, and through that tribulation a far greater knowledge and understanding of God’s glory would be won. He knew that Lazarus had never died, so time was unimportant, there was nothing to heal, rather the reality of infinite Life to reveal. When we “loose” the belief in matter, we too are “let go” from material bindings and find true freedom, the beautiful reality of life in God. As Mary realized, “Nothing” has no history, present or future! She found the reality of Life in God.

The related monologues can be found on https://youtu.be/waocCYP3brw, with the earlier monologue on https://youtu.be/2R9_0oNwR-Q


W’s PS on Malachi 3:10, 11, 12 (B9)—Cobbey Crisler on being glad God’s time is NOW!
Malachi 3: Verse 10-11 The blessing that God promises in verse 10— to “pour out a blessing, that there shall not be room enough to receive it”— is God saying to the lie “it is enough”. The deluge is to show the infinite supply that is able to pour through you.

Verse 11 “And I will rebuke the devourer for your sakes, for he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts.” This promises that God’s time is now; our grateful acknowledgement of that is essential.

Verse 12 “And all nations shall call you blessed” (praise you—creative ideas); for ye shall be a delightsome land” (empty of fear, inertia).
Comments from B. Cobbey Crisler as recorded in the margin of Warren Huff’s Bible


W’s PS on Job 3:2, 3, 25 (B14)—Cobbey Crisler on handling thoughts of fear

Job 3:25. Finally Job says the very well-known statement, one of the most well-known in the entire Bible, “the thing which I greatly feared is come upon me.“ The Hebrew literally is this, “I feared a fear and it came upon me.“ The second part of the verse repeats it because it’s poetry, “and that which I was afraid of is come unto me.“ Look at the revelation, if we can use that word here about the nature of fear that we have. Had we already identified fear in Job’s thought earlier? (Voice: “Yes.”) Why did he get up every morning and go through that (ritual in Job 1:5 of offering burnt offerings for his children)? He says, the thing I greatly feared,” way behind, suppressed very deeply.

He was just keeping ahead of that fear through his religion. Nothing happened, and therefore he was very religious. Now everything is blown sky high. What’s going to happen to his religion?

What about this fear? What effect did it have? He saying, “the thing which I have greatly feared.“ What is its relationship to the fear itself?

(Sound of writing on the chalkboard) Here is the fear. And here is the thing we fear. Resting in the thought of everyone, especially today, with so many things that seem to be happening unexpectedly. Is that all accumulating in the form of suppressed fear? Look at what Job says happens. What is the relationship between the fear and the thing? (Voice: “Attraction.”) It is, isn’t it? In other words, this thing heads in the direction of the fear. It’s magnetic.

If we understand that to be true about the quality of fear in thought, would anyone be afraid again? Would anyone in his right mind want to be afraid again? If we that all that fear was doing, was attracting the thing that we were afraid of, right to us? Just think of the disservice so many Hollywood movies do, if this is correct. Also, ask yourself, if it is a coincidence, that right after we see certain movies, that we suddenly find the same disasters are occurring? The focus is human thought!

This is one of the most beautiful exposures of the nature of this to-and-fro evil to attack humanity. Our effort must be to break that magnetism so that the thing feared cannot come to man individually or collectively, because there’s nothing in thought to attract it.

The textbook gives us the solution to fear, the textbook of the Bible. Because I John (4:18) gives us the solution to fear. What is it? “Perfect Love castest out fear:” What kind of love? It’s got to be perfect, not a chink in it, in the armor. Is that stating to us that only in thought is a complete defense, or panoply (a complete suit of armor), with the threat of something that otherwise would be fearsome indeed?

One of my Sunday School students once had the rest of the class on the edges of their chairs as a result of an experience she had just that week. It illustrates this. She was walking home very late at night after an extension course at a local college in a very poor area of town, not lit very well. As she was walking through suddenly she heard a car behind her. It squealed its brakes, stopped at the curb, and out jumped four leather-jacketed “gentlemen.” They ran right towards her, grabbed her, and started dragging her into the nearby woods.

Here comes the big question, like it came from Noah, like it came for Daniel, like it came for Job. Here it is still a question mark in her thought. That girl had been used to studying the Bible. She was pretty good with it theoretically. Here came an opportunity to see if it had any practical value. Of course, you don’t think too intellectually at times like that. She said to the class that all that came to her was something she hadn’t even recognized was from the Bible. She never even remembered reading it. It was (from Isaiah 43:5) “Fear not for I am with you.” She kept shouting that at the top of her lungs, “Fear not for I am with you.”

Here was a mob scene. Something in the human nature of one of those boys was touched by that higher sense because it broke the mob up slightly. He said, “Hey, wait a minute, let’s let her alone. She’s not that kind of a girl.” That brief stopping of what looked like the inevitable was sufficient for car, just coming around to catch the scene in its headlights. It was a police car. The boys dropped her fast, got into their car and took off. The policemen, sizing it up quickly, stopped, went over to this gal and picked her up and said, “Would you like a ride home? Are you alright?” She said, “Yes, thank you very much.” She rode in the car with the policemen back to her house and the driver said, “You know, little lady, how lucky you are. This isn’t our regular beat. Our beat’s one block up from here. But my buddy said, ‘Hey, tonight, why don’t we just go down and check that area?’ So, I agreed and we went.”

That gal, in really reaching out for the only possible help—there was no human help — had apparently touched the solution for her experience that could be the solution for all of us. What needed to be counteracted in thought was fear, because look what came to her, “Fear not!” Why? The textbook answer, “For I am with thee.” Just that mustard seed was able to counteract what would have been the magnetic attraction to the thing she greatly feared. It was also apparently enough to, not only reach the thought of one boy, but perhaps even to alert the policemen to an idea that they had not contemplated on the previous night.

And everything arrived at once. You can imagine what that meant to the kids when they heard that in Sunday School and to me as well. I’ve always kind of taken it as a beautiful example of what Job is saying here in revealing the nature of fear.

There’s a movie ad I read not too recently showing that we’re almost gluttons for punishment as far as human nature is concerned. That movie ad—maybe you’ve seen it—it promises audiences in big, bold headlines, “AT LAST—TOTAL TERROR!” (Laughter) Who wants total terror? But people are paying money for it! When they leave that theater, what’s dancing on their eyelids and their mental memory as far as these things are concerned? What does a knock on the door, or a scream in the night, or anything else now mean in terms of the helplessness of man and man shoved back into no-dominion-at-all, but fatalistically waiting for what comes?”
“The Case of Job,” by B. Cobbey Crisler**


W’s PS on Matt 8:14-16 (B17)—Cobbey Crisler on Jesus healing Peter’s mother-in-law’s flu.
"(Verse 14. We come to the third healing [in Matthew's series of 10 of Jesus' proofs after the Sermon on the Mount of his Messiahship by his works, the healing of Peter's mother-in-law. To have a mother-in-law, Peter had to be married. Peter had a wife. It's on the Sabbath day, too. But does Jesus consider women that important? Would he break the Sabbath for a woman? One may think that he might for a man. But would he do it for a woman? He does.

Whatever business he had in Peter's house, he puts all aside and gives priority to the mother-in-law's needs. Despite the fact that it was the Sabbath. (Verse 15). He heals her of fever. [W: So much, for the supposed length and severity of the flu—as well as for its being communicable... "and she arose and ministered unto them."]
(Verse 16). "Many come, when the even was come to be healed." Why the evening? Because then the Sabbath is over and they could all come without any fear of recriminations from the Jews.”
“Book of Matthew, Auditing the Master: A Tax Collector’s Report” , by B. Cobbey Crisler**


W’s PS on John 11:1-44 (B18, B19)—Cobbey Crisler on Jesus raising Lazarus with gratitude-in-advance prayer.

In Chapter 11, note how Jesus handles news of a severe sickness.

In John 11:3, "Jesus gets a message from Lazarus' sisters that Lazarus is sick."

In John 11:4, the first thing Jesus says is, "This sickness is not unto death.”

Remember that's what he said about the man born blind in John 9:3, " Neither has this man sinned, nor his parents: but that the works of God might be manifest in him." We find the same kind of approach to a patient with Jesus' method of healing including that concept.

John 11:5, "He loved the family very much, the family of Bethany,”

John 11:6, "But he still remains for two days."

Then in John 11:7, he says, "Let us go into Judea again.”

John 11:8, "His disciples say, What? Last time we were there we had to duck projectiles. "

Then in John 11:11, he says to the disciples, “Our friend . . . (see the shepherd­motive) Lazarus sleepeth; but I go, that I may awake him out of sleep." There are two Greek words for sleeping here. The first one is as if taking rest in sleep. The second one, "awake him out of sleep," is the Greek word "exhyp,nos”. It includes within it the root of our word hypnotism. It has a suggestion of a trance-like, not normally-induced sleep. It is interesting to see Jesus referring to death as a process of needing to be awakened from a trance.

John 11:12. His disciples misunderstand that whole thing and "they say, If he’s sleeping, leave him alone. He’s fine if he’s resting."

John 11:13 shows how Jesus was using what we would call a euphemism. He avoided the word die, because he is seeing it differently.

In John 11:14, when, "they don't comprehend him, he says very plainly, Lazarus is dead ."

John 11:16. Thomas doesn’t cover himself with glory every time he appears in the Scriptures. On the other hand, neither do we in our daily lives very often. I don't think we should finger-point at Thomas. But Thomas does have somewhat of a note of sarcasm here when he says to his fellow disciples, "Alright, let's go with him. Let's go die with him if he's going to Judea. " This was something he was not that willing to do when the opportunity arose. As you recall, when they captured Jesus in Gethsemane, where did Thomas head with all the rest of them?

John 11:17, "When Jesus arrives, we find that four days Lazarus had been in the tomb." He sees the scene that was so often associated with death, the hired mourners and the official mourners.

Martha appears in what I hope will always be a new light. We have a tendency to stereotype, even people we haven't known. Martha has been labeled for centuries, "Don't be a Martha." Some people are sorry their name is Martha, because of that.

In John 11:25, it is only to Martha that Jesus ever makes the statement, "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live." Since we know that Jesus only addressed the receptive thought, and since Martha is the only one to whomw he felt free to say, "I am the resurrection," it is somewhat of an honor to be named Martha from that point of view. ...

John 11:33, "shows the weeping and the groaning that's going on."

John 11:35 is the shortest verse in the Bible. It indicates Jesus' humanity, "Jesus wept."

John 11:36, "Behold how he loved him!"

John 11:37, "They asked, Could this man have prevented this incident?"

John 11:38, "Jesus comes to the cave."

John 11:39, "And says, Take ye away the stone. At that point even Martha's faith breaks down. It's a hot country and a body in a tomb for four days and she so states."

John 11:40, "Jesus," supporting her continuing faith, "said, Didn't I tell you that if you would believe, you would see the glory of God?" Thereby he continued to support the resurrection trust in womanhood.

John 11:41, "They took away the stone. Jesus lifts up his eyes, and makes a pronouncement that what he desires through prayer has already been accomplished. I thank thee that thou hast heard me."

John 11:42, "And I knew that thou hearest me always. That's a remarkable statement of Jesus' theology.

Here's what the Anchor Bible says: "The prayer of petition is not the only form of prayer. If prayer is a form of union with God, then the Johannine (John's Gospel) Jesus is always praying, for he and the Father are one."

1 John 5:14 is another work attributed to the beloved disciple and one of the most beautiful views and definitions of prayer. It comes through the transparency of this thought that was so close to Jesus. Check your prayer against this measurement.

Here is the "Bureau of Standards" on prayer, "This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us." Notice the qualification. It is not according to our will. It is totally selfless.

1 John 5:15. But that's not all, "If we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.” That's prayer of affirmation coming through there.

In John 11:42, isn't that exactly what Jesus said, "I know that thou hearest me always. If we know that he hear us, whatsoever we ask, we know that we have the petitions. “It is important to examine how our prayers measure against that standard. We also find Jesus expressing gratitude before the event.

John 11:43. Then he says, “Lazarus, come forth." Obviously, he wouldn’t yell if he didn't think Lazarus could hear. You notice he's communicating with a so­called dead man, expecting him to be able to hear, using one of the faculties that was supposedly shut off. At the point of death, he doesn't regard it as shut off.

John 11:44, "Lazarus comes forth,” very awkwardly, I may add, but nothing could keep him from answering that demand. As a matter of fact, if you have been through the traditional tomb of Lazarus in Bethany, I consider it much more of a miracle that he ever emerged from the tomb, let alone being raised from the dead. I’m quite sure he would have bumped his head several times on his way out.

There's another part of the healing that’s necessary. "Jesus turns to those around him, “the environment, holding him in this grave, "and says, ‘Loose him, and let him go.'" There is a sense of freedom which is so important. Remember what he says to a woman in another gospel, Luke 13:12, "Woman, thou art loosed from thine infirmity.”

John 11:46, Guess what? With the marvelous raising of Lazarus from the dead, there are informers. Rather than spreading the good news, they have to go report. "They went their ways to the Pharisees, and told them what things Jesus had done."

John 11:47, "That's when they have a meeting about him."

John 11:54 “And Jesus can no more walk openly; but goes north into a wilderness,staying out of reach temporarily.”
“Book of John, A Walk with teh Beloved Disciple,” by B. Cobbey Crisler**


W’s PS on II Cor. 4.6 (B21)—Cobbey Crisler on God’s command to glorify the heart-work of what’s divine natural in Christ Jesus and in you!
Chapter 4, verse 6 of 2 Corinthians. Here is a commandment from God. This commandment was for “light to shine out of darkness,“ and to shine where? [Voice: “in our hearts.”]. Where is the finger of God at work? Where has Christ written his letter, his epistle? If that’s shining, if we’re facing God, face-to-face, Mind-to-Mind, if our mentality is taking on the likeness of God Himself, then that light is showing. But it’s a light that knows. It’s a mental light, “the light of the knowledge.” In the Latin Bible, do you know what that word is? It’s our word for science, scientiae. It is the light of the knowing in a sense of disciplined science “of the glory of God.”

We have the ability, therefore we are without excuse, to know God because he has revealed Himself, His nature, to us. We can call upon our divine nature. We can begin the answer the question, “What is natural?” with the response, “The divine is natural for me.” That “light of the knowledge of the glory of God in the face of Christ Jesus” leaves not one slight dark spot of Adam’s amnesia left on the disc of our consciousness.”

“Glory: Divine Nature in The Bible,” by B. Cobbey Crisler**


W’s PS on Matt. 10: 8 (B23)—Cobbey Crisler on our doable, sequenced assignment
The assignments given to the disciples would not be assignments they were incapable of doing, or Jesus would have been unwise.

(Verse 8). He said, "Heal the sick." What do you expect them to do? He said, "Cleanse the lepers, raise the dead, and cast out devils." Notice the sequence. The things he did. Even putting casting-out-devils at a higher level of what was required of prayer than raising the dead. Then stating, "Freely ye have received, freely give."
Book of Matthew, Auditing the Master: A Tax-Collectors Report, 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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