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Reformatted & fresh SAP (#5b)— Embrace undefiled, Holy-City-wholeness--within! Cherish Church!

Warren Huff (with insights from Cobbey Crisler)
Posted Monday, September 23rd, 2019

SAPs#1-6— reformatted & fresh (#5b) --Embrace your undefiled, Holy-City-wholeness within! (#5)
Cherish the defense provided by the Commandments and Church! (#6)

From Ps 104 "The trees of the Lord (the cedars of Lebanon) are full of sap" or Spiritual Application Proposals! from Cobbey Crisler and others for citations from the Christian Science Bible Lesson on
“Reality”
for September 23-29, 2019

SAP#1—Join a divine appointment and insights on Patmos—Cobbey Crisler on Revelation 1:1 (RR)
In the first verse of the first chapter of Revelation let us consider again the phrase “The Revelation of Jesus Christ.” This is as close to the original title of the book that we will ever be. It is not John’s revelation, despite the heading that appears in the King James’ translation. In fact, the earliest form of any title of the Apocalypse, apart from its opening sentence, is dated in the second century, and reads “The Revelation to Saint John the Divine,” not “of”. It is originally not even Jesus’ revelation because the next few words tell us that God gave it to him. The message comes through Jesus who “sent and signified [it] by his angel unto his servant John.”

No other book of the Bible carries with it such dramatic credentials: God to Jesus, to John, to God’s receptive servants in general. The authenticity of this imposing claim, of course, has been widely challenged by scholars and lay readers alike. Should it not be true, however, it would impeach the credibility of the entire work. If it is true, it would rank at the top of the list of Scriptural books for Christian believers. It makes the meeting between Jesus and John-on-Patmos neither fortuitous nor imaginary, but a divine appointment arranged long in advance…

The human mind finds it difficult to conceive of divine appointment except in terms of earthly politics. Jesus had to respond to Peter [in Verse 22], “If I will that he tarry till I come, what [is that] to thee?” With these words, “tarry till I come,” Jesus fixed a prophetic appointment with his beloved disciple. The Bible doesn’t close before we are told of John and Jesus meeting on Patmos [in Revelation1:1].
“Apocalyptic Pictures: Prophecy and Parody,” by B. Cobbey Crisler**


SAP#2—Open your spiritual sense eyes to drop all heavy burdens--Cobbey Crisler on II Corinthians 4.17-18 (B5)
Verse 17 of Chapter 4 (of 2 Corinthians) stresses the meaning of the Hebrew word kabod, even though we’re in the Greek New Testament. Because it says “our light affliction.” Lightness here is the opposite of heaviness. “Our light affliction” we don’t consider our afflictions light, do we? I mean, our shoulders are bent over, and if only our relatives knew what we were assuming as burdens for them. Our relationships would be happier, if the United States tackling so much of the economic burden of the world, and the military burden. Are our shoulders bending nationally as well as under such weight? According to the Bible, this is “light affliction” and it’s “for a moment,” and it’s going to work out for us “a far more exceeding [and] eternal weight of glory.”

Remember kabod means heaviness and weight. This weight suddenly turns out to be something that substantial. We’re talking about substance, the real weight. We’re not talking about an abstraction.

We’re talking about concrete being here in this “exceeding and eternal weight of glory” [2 Corinthians, Chapter 4, Verse 17]. Yet in Verse 18 we are told it’s not something you’re going to open your eyes and see. We have to cultivate the spiritual sense of appreciating what the physical sense do not tell us about.

Of what value, of what validity, of what reliability are our bodily senses if not one of can tell us there is a God? Because if God exists, as the Bible reveals He does, and we can see His effects appreciably in our lives, and none of the senses tell us that God exists, who needs the senses? They are not bearing witness to facts that exist, even though unseen.

We can’t bow down to our bodily senses as giving us correct information, can we? We know how deceived we are all the time. We also how limited the senses are we know that some of our pet animals can detect things occurring through their senses that are completely unappreciable to ours. So why have we been so satisfied with the data coming to us from these five channels?”
“Glory: Divine Nature in The Bible,” by B. Cobbey Crisler**


SAP#3—Make adaptations to receive bestowals! on “Science & Health” 13:2 (S7)
I’ll always remember something that Geith Plimmer, a Christian Science Lecturer living in Great Britain, said about part of citation S7; “Love is impartial and universal in its adaptations and bestowals.” (SH 13:2-3) . Geith commented that only when one has enough love to be ready to make right adaptations or appropriate changes, is one ready to receive divine bestowals.


SAP#4a—Prioritize healing over rank and clear out funerial mourning— Cobbey Crisler on Luke 8:41-55 raising Jairus’ daughter and healing on the way a hemorrhaging woman who reaches out (See SAP#4b)
“In this case we have something that might present a problem. Two people that need attention simultaneously. What do you do?... Here’s how Jesus deals with it. He is first summoned by a ruler of the synagogue with a great deal of human priority. Jairus has the rank and he asks first. He’s got a more urgent need. His daughter is on the verge of dying (Luke 8:41). But Jesus can’t even get to the location where this girl is because of the crush of people in the narrow lanes of the Palestinian villages. The Greek word for “thronged” is often used to describe how close these groups got to one another. Jesus was nearly suffocated by the crowd.

Later the disciples rebuked Jesus, in Verse 45, for asking “Who touched me?” To them it was ridiculous. Everybody was touching him. The Greek verb that’s used is a verb that means what happens to grain kernels between two grinding stones. They were ground really together. The people were that crowded.

What happens? The woman does not wish to delay Jesus’ mission, but she is at the absolutely desperate end of a rope. Here we find the receptivity. Blessed are those who are in this state. Happy are those because the state of mind can be changed.

This radical change of thought was in the presence of the Christ-correction that Jesus was exercising in the mental realm. It’s going to be sufficient and the woman feels that it will help her. She’s lost all her money on physicians. [No health insurance…] Mark even tells us that she’s worse because of that choice. [Mark 5:26] All she does is touch the border of his garment. The issue of blood, the continuous hemorrhaging that had occurred for twelve years had kept her out of the temple, kept her out of worship and made her as unclean as the lepers. With all sorts of legislative rules around her, she herself could not be touched because it would make the individual who did it unclean. But we find that Jesus welcomed that dear woman from the standpoint of God’s welcome, because he said, “the Son can do nothing of himself, but what he seeth the father do.” (John 5:19).

In Luke 8, Verse 48 he calls that lady, “Daughter.” Who’s daughter? Certainly, not his. In fact, he lifts that word “daughter” entirely out of any sense of blood relationship. That was the woman’s problem. He lifts even her identity out of blood.

Daughter, be of good comfort” (Verse 48). Look at how he’s addressing the thought of that woman. Not only the precious relationship to God, but the comfort. She hasn’t experienced that in twelve years. She’d lost all her money. She was about to be thrown on the society. There was nowhere to go when you were thrown on society. That may have happened to the woman who had been a sinner. Prostitution was the only open career for many women when they were simply thrown out and discarded from normal humanity. She could not get a living unless her family supported her, and there is no indication of that happening.

Jesus refuses to allow that woman to walk away from the scene thinking that physical contact with his robe had anything to do with the healing. He says, again, “Your faith hath made you whole.” The word “whole” and the word “heal” in Anglo-Saxon have the identical root. It implies that disease is something less than wholeness, that it is a fragmentation of our being. Healing is the condition of being made whole.

We understand that equation when Jesus said, “If your eye be single” Matthew 6:22), indivisible, not shared, no divisions in it and no double vision. It is single-mindedness and persistency, as we see Jesus requiring later in our book, which results in man being whole as God views him.

When he goes to the raising of Jairus’ daughter, we don’t find any reason to bemoan the delay in getting there. Even though the news comes back that the daughter has died in the mean time (Verse 49). That is the human news. Jesus goes right in and clears the environment out (Verse 51). Notice, again, this must be telling us something about what is required in order to heal.

The thought of death is so weighted down with its inevitability and grief that Jesus has to clear it out. Notice how he does so, incisively and brilliantly. He couldn’t clear them out while they were weeping. That was acceptable at a funeral. Jesus would have occupied the villain’s role.

So, he simply tells them something that was an absolute fact to him, “That maid, right there that you see horizontal, no movement, no breath, no pulse, no anything, that little girl, she’s really not dead. That appearance that you see there is like sleep (Verse 52). And I am going to awaken her life.” All the paid mourners who were earning their salary for conducting a funeral service, and everybody else who had witnessed the tragedy associated with this little girl passing away laughed (Verse 53).

Can you clear laughers out of funerals? There is certainly more justification from a social standpoint than with weepers. It also showed how deeply their grief had run. Forgetting every reason why they were there, they turned to laughing him to scorn. He put them all out.

He went to the little girl, “Maid arise” (Verse 54). “Her spirit came again, she arose straightway” (Verse 55). And that beautiful practicality of Jesus, “Give her meat,” give her something to eat (Verse 55). What else would a twelve-year-old girl want anyway? It was also an announcement that everything was quite normal.”
“Luke, the Researcher,” by B. Cobbey Crisler**


SAP#4b—"Reach Out and Touch the Hem!” (B12)—This Ken Cooper poem can be read and downloaded in either its color or black-ink version via this link to the online version of Warren's CAP additions by clicking on the DOWNLOADABLE PDF FILE in the UPPER RIGHT-HAND CORNER.

Ken commented: “Whenever one reaches out for anything it is surely with the expectation of being successful in whatever one is reaching out for. (‘I’ll just reach out and get the tin from the shelf – I know it’s there.’) We can reach out in faith for an understanding of our true substance for when we reach out to God and knowing God is Love, we find All because God is All-in-all and is there and here. When the dear woman (B12 mid-citation) reached out the Christ was there, ever-receptive, which human sense could never understand. Enjoy reaching out!”

An audio version of this poem can be found on YouTube at https://youtu.be/1JBYiu5l9AI and the full range of Ken’s offerings is available at https://www.youtube.com/channel/UCv6edwM4E2y4wJ98jGEPUOw
(Ken G Cooper Poetry You Tube


SAP#5a—Embrace your undefiled, Holy-City-wholeness within!Cobbey Crisler on Rev. 21: 3-4 (B22)+S25, S28
“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, B22, S28, 576:3]. …
John saw the Holy City, New Jerusalem. (S25, 592:18) 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 are 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**


SAP#5b--Ken Cooper shared a new dialogue --"New Jerusalem"--which brings home the true nature of heavenly existence, our joint habitation together and at one in the city of God

You can hear it at https://youtu.be/Qzafg9EOJlI and can find a print version as a Download on CedarS webpage offerings this week.



SAP#6—Come to Life’s river to be healed and protected in the Commandments and spiritually nourished daily at a divine, Church picnic!— Cobbey Crisler on Revelation 22:14-17
“Revelation is like a smorgasbord: it has everything, but it is not meant to be devoured all at once. Bite full by bite full, when we are ready, when we have digested our earlier courses, when we begin to chew upon the meat of scripture, because we are weaned from its milk, we will be nourished, and sustained, and understand why Jesus made his appointment with John on Patmos. What mystery remains in the Bible? Didn’t Amos assure us God has revealed His secret to His servants, the Prophets? Fulfillment of prophesy constitutes the validity of God’s Word – so the fulfillment of prophesy must come. This includes the Comforter, the Holy City, God’s Temple, everywhere God is. The river of Life whose waters sustain the trees which are for the healing of the nations, [Rev. 2:1,2] a vision coinciding with Ezekiel’s. Jesus, the Lamb, reminds us why he is transmitting these Apocalyptic pictures in the last chapter of his book, verse 16. (Rev 22:16) “I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.” The book is addressed to us in church. Did Jesus foresee that his church on earth would be assaulted in such obscure, obscene, and occult ways, that his Book of Revelation would be essential to its defense? Rev 22:17 invites us to a wedding in his church. “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.”

The only acceptable R.S.V.P. to such an invitation is to be with one accord in one place. This is Luke’s description of church in the Book of Acts. When your thought and mine relate to God and to all His infinite creation, aren’t we wearing our wedding garment already? Isn’t it spiritual unity with Him and with our neighbor that keeps the commandments and fulfills this prerequisite of the remnant? Could there be any greater revelation than one uniting us to our God and to one another. Here, in the presence of the throne, we throw off our crowns of divisive opinions. We worship on our mental knees, not from self-appointed seats disputing who should be greatest. This meeting with our God takes place scripturally only in the temple’s Holy of Holies in heaven itself, where our high priest has entered before us and both Cherubim sit on the right and on the left hand of God. This is the Father’s house where Jesus assured us there are many mansions. Access has been won for us, but we also have had to earn our entry. For Revelation 22:14 (B23) states, “They that do his commandments… have right to the tree of life.” Blessed are they that do his commandments—that they may have right to the tree of life, and may enter in through the gates into the city. Accepting that divine invitation, we sit down at the feast which has been promised to us throughout the Bible – the Agape, the feast of Love in the now fully revealed tabernacle of God and His two witnesses. Are we members of that church? Are we even now a part of that remnant, keeping the commandments and imbued with the spirit of spiritual prophesy? If we can respond affirmatively to that, not one single picture of Tohu and Bohu, of chaos, crisis, curse, tragedy, tears, ruin, pain, decay, death, or parody can any longer impress itself on human consciousness and develop there. The mark of the beast is effaced – the seal of God is in our foreheads – our names are written in heaven where nothing tampers with the majesty that God bestows. In the beginning of the Bible, God said, “Let there be light.” The divine shutter snapped, and our nature was recorded in apocalyptic pictures. It may seem unendurably long for these pictures to develop in human consciousness, but He is our God, and we are His people, and that is the apple, the Apocalypse of gold in our pictures. – The End”
“Apocalyptic Pictures: Prophecy and Parody,” 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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