The Four Gospels Part 4B

by MJSmith

THE FOUR GOSPELS’ HOLY CITY MATRIX (Part 4B)

… Continued from Part 4A – The Gospel of St. John

Love and Mind
            To review from part 4a, Lazarus represents Jesus (the first Christ advent that takes place during the Fifth Day of Life) while Mary represents Mary Baker Eddy (the second Christ advent that takes place during the Sixth Day of Truth) and Martha represents Martha (generic man – the third Christ advent that takes place during the Seventh Day of Love).
            John 12:1-2 – “Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.” W. Gordon Brown writes, “Lazarus’ sister Mary was represented in Luke’s Gospel as the Magdalen.”[1] Brown is incorrect in his statement because St. Luke’s Gospel does not identify who the woman anointing Jesus is, nor does it say her name is Mary. The idea that Mary Magdalene was this same woman was the notion of a Roman Catholic priest. Does it really matter if Lazarus’ sister Mary is Mary Magdalene? No, but it is thought that Mary Magdalene was born in the village of Magadan “hightower”, her name probably means something like Mary of Magadan. Or perhaps it means Mary a woman from Magadan? So I do question if Mary Magdalene is the same Mary (sister to Lazarus).  St. John 11:1 and 2 tells the reader about Lazarus’ sister Mary being the one who anoints Jesus feet with ointment (oil or butter) and wipes it with her hair. Yet the actual account of it does not take place until St. John 12:3 onward, when Judas Iscariot objects to her actions. I am not sure if the mysterious woman that was at Simon the Pharisee’s house is this same Mary of Bethany. I do not think it is important if they are the same woman, I think it is possible that they are supposed to be the same woman, but that the accounts are changed around in order to fit the different tones of the divine infinite calculus and bring out a different flavor for us to taste (test).
            To many people the interpretation of “crossing” or “ford” might not mean much, but to me it means something.  Because it reminds me of how Moses and the Israelis escaped through the Red Sea, and how the Israelis crossed the river Jordan to enter into the Holy Land.  The word “crossing” could even represent an intersection that we find with the four rivers of Eden spoken of in Genesis 2:10-14, when spiritually translated represents the divine infinite calculus.  It is one river (divine Mind’s one channel of thought) that splits up into four rivers (four aspects or tones of divine Mind’s one channel of thought). This one river is spoken of again in Revelation along with a street (road).

            Revelation 22:1, 2 – “And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb [spiritual idea]. In the midst [hub] of the street of it, and on either side of the river, was there the tree of life [the book itself], which bare twelve manner of fruits [spiritual demonstrations], and yielded her fruit every month: and the leaves [pages] of the tree were for the healing of the [thirteen] nations.” [My interpolations.]

Window of the Open Book City

            It is as if the tree of life (the book Science and Health with Key to the Scriptures) is the main source for the river’s four Periodicals – The Journal, Der Herald, Sentinel, and The Christian Science Monitor. These are the “pure river of water of life, that is clear as crystal.” (Or are meant to be, I am not so sure that today’s Periodicals are pure or clear as crystal.) I have the four rivers forming the X shape. This X shape is seen in the picture above where the four sides of the pyramid join together. This is for divine Science (city foursquare), while the + symbol is for the street of Christian Science (city of our God). Together they form the Holy City.

            River. Channel of thought.
            “When smooth and unobstructed [by Adam thought], it typifies the course of Truth; but muddy, foaming, and dashing, it is a type of error [the type of water you have with false Letter of the Law interpretations].” (S&H 593:14-17; [My interpolations.])

            To continue with Brown’s book: “Here, in John, she [Mary of the divine infinite calculus] anoints Jesus’ body [bread] ‘against the day of [his] burying.’ She prepares for his proof of the nothingness of death. This so enrages the priests that they entice Judas Iscariot to act as Jesus’ betrayer. Judas has the bag. He is a thief who would climb up into the sheepfold by some other way.”[1]
            It is after this, John 12:10, that the chief priests consult to put Lazarus to death because many Jews began to follow Jesus when he raised Lazarus from the dead.
            During the feast the people took branches of palm trees and went forth to meet him, they cried “Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.”
            Jesus fulfilled prophecy by riding on an ass’s colt, “Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt.” (John 12:15)
            In verse 19 the Pharisees say to each other, “Perceive ye how ye prevail nothing? behold; the world is gone after him.”
            And immediately, in verse 20 we have certain Greeks that came up to worship at the feast. “As Jesus enters Jerusalem certain Greek Gentiles express their desire to see him. The moment the outside world responds in this way to the presence of Truth he knows that his hour is come.”[2]
            Jesus says (John 12:24-26): “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor.”
            So, because Martha served Jesus, and she follows him, then his Father will honor Martha.

Golden CanWh

SCIENCE AS SCIENCE

THE WEST SIDE OF THE BOOK – and the Principle Trunk of Aaron’s Rod (Principle as Science) for the Golden Candlestick (has the white flame in the illustration below and the little open book in the above illustration) – this correlates with the Textbook’s sixteenth chapter “The Apocalypse.” In “The Apocalypse” Mary Baker Eddy writes of three sections of Revelation only. They are the angel with the little book open, the woman God-crowned, and the Holy City or Bride City.

The Holy Tabernacle Golden Candlestick
            “In Chapter XVI, ‘The Apocalypse,’ the textbook tells us that Principle is forever active as its idea. It is active on every level of thought—on the material, human, and divine levels. It is active as understanding and demonstration; it is active objectively and subjectively. The idea of Principle is omni-active. This chapter, ‘The Apocalypse,’ is Science reflecting Science, giving us the purest sense of what Science means.
            “This chapter ends with the 23rd Psalm, and leads us to the point where divine Love comes right down to the seeking thought; and meets the human need. Then thought turns back to the first chapter, ‘Prayer,’ but now with a deeper insight, and from a higher standpoint. The idea of Life drives us back to the first chapter. And then we start again, but with a more inspired, exalted attitude.” (Your Divinity Revealed; by Helen Wright, p. 571)

Principle’s Letter of the Law – “Thou [the Christ] the water [of Life]…”

            Jesus says, “Now is my soul [sense] troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.” (John 12:27; [My interpolation.])
            Now, verses 28-30 prefigure Revelation 10 and what Mary Baker Eddy writes about it. “For there is a voice from heaven, saying, I have both glorified [God’s name] it [in the first coming of Christ], and will glorify it again [in the second coming of Christ]. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes.” [My interpolations.]
            We go to “The Apocalypse” where Mary Baker Eddy writes about Revelation 10 and its angel: “The inaudible voice of Truth is, to the human mind, ‘as when a lion roareth.’ It is heard in the desert and in dark places of fear. It arouses the ‘seven thunders’ of evil, and stirs their latent forces to utter the full diapason of secret tones. Then is the power of Truth demonstrated, — made manifest in the destruction of error. Then will a voice from harmony [an angel clothed with a cloud] cry: ‘Go and take the little book….Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.’ Mortals, obey the heavenly evangel. Take divine Science. Read this book from beginning to end. Study it, ponder it. It will be indeed sweet at its first taste, when it heals you; but murmur not over Truth, if you find its digestion bitter. When you approach nearer and nearer to this divine Principle, when you eat the divine body [the bread that Jesus speaks of as his body] of this Principle. — thus partaking of the nature, or primal elements, of Truth and Love—do not be surprised nor discontented because you must share the hemlock cup and eat the bitter herbs; for the Israelites of old at the Paschal meal thus prefigured this perilous passage out of bondage into the El Dorado [the city of gold (divinity)] of faith and hope.” (Science and Health with Key to the Scriptures; by Mary Baker Eddy, page 559:10-31; [My interpolations.])
            “‘Now is the judgment of this world,’ he says, ‘now shall the prince of this world be cast out.’ Once the Christ appears in its Science it is lifted up from the earth and draws the world unto it. Priestcraft, the prince of this world, is then no more.”[3]
            John 12:32-34 – “And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?”
            St. John 12:35 and 36 Jesus reminds us again of the element of light (Christ-Mind): “Yet a little while is the [Christ-Mind] light with you. Walk while ye have the [Christ-Mind] light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have [the Christ-Mind] light, believe in the [Christ-Mind] light, that ye may be the children of [the Christ-Mind] light.” [My interpolations.]  Remember earlier when Jesus healed the blind man?  He saw the light as to who Christ Jesus really was and accepted him. Jesus makes it clear in the rest of the chapter that we are to believe the words that Jesus speaks because they are the Father’s words.
            In chapter 13 we again have the symbol of water.  Jesus pours water into a bason and begins to wash the disciple’s feet (spiritual understanding), and to wipe them with a towel that was girded around him. This reminds me of Mary anointing Jesus’ feet and wiping them with her hair. This time it is Simon Peter, instead of Judas (who is Simon’s son), who objects to Jesus washing his feet. But Jesus says, “If I wash thee not, thou hast no part with me.” Then Simon Peter says, “Lord, not my feet only, but also my hands and my head.” (Verses 5-9.) It is interesting to think that these three parts of the body are of importance to the upcoming crucifixion. Jesus’ head represents the center point (Principle) of the T cross (as the trunk of the Golden Candlestick in the Inner Court of the Temple represents Principled Science). It is Jesus’ hands and feet that are nailed to the cross.
            Jesus asks them if they know what he has done to them. “Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.” (Verses 12-17.)
            Then Jesus begins to speak about Judas. “He that eateth bread with me hath lifted up his heel against me. Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me…I say unto you that one of you shall betray me.” (Verses 18-22.)  I would like to rephrase part of this, “He that receives whoever I send to you, like Mary Baker Eddy, receives me, the Christ; and he that receives me, the Christ, receives God, who is the one who sent me to you.”
            The book of St. John does not say which disciple is being spoken of in verse 23 and other verses throughout the rest of the book, but W. Gordon Brown seems to think it is John.  And I tend to agree with him.  Brown writes: “It is as if John alone understands Jesus’ meaning. At the passover, this beloved disciple, the author of Revelation, the forecaster of Christian Science, leans on Jesus’ bosom and lies on his breast. John prefigures the womanhood of God which reveals Christian Science to the world.”[4] This makes me wonder if this is why the idea has been put forth that Leonardo De Vinci’s Last Supper depicts Mary Magdalene instead of John being next to Jesus. Is it possible that the Master Artist recognized John’s role in prophesying the appearance of the sacred feminine – the woman God-crowned – as the second coming of Christ?
            Simon Peter asks this disciple (who is not named) to inquire of Jesus who it is that is the betrayer. Perhaps Peter thinks that it will be himself?
            Jesus gives an answer, “He it is, to whom I shall give a sop, when I have dipped it.”   He gave the sop to Judas Iscariot, the son of Simon. And after this Satan enters into Judas and Jesus says to Judas, “That thou doest, do quickly.” (Verses 23-27)
            Judas “departs into the night. Jesus has washed the disciples’ feet. They must, like him, be pure and humble before God. With their right foot upon elementary, latent error, and their left foot upon error’s visible forms (S&H 559:2-8), they will have power over Judas, and prove man’s immunity from death.”[5]
            In St. John there is no mention of Jesus telling his disciples, “Take, eat; this is my body,” or asking them to drink the wine that is his blood at this Passover meal. Perhaps this is because John used these symbols earlier on? But Brown explains that the reason John does not mention the bread (body) and wine (blood) is because “John is concerned with what body actually is. Jesus, in John, tells the disciples about the Comforter, divine Science. This, he says, is ‘the Spirit of truth’ which (like himself) ‘proceedeth from the Father,’ which ‘dwelleth with you, and shall be in you.’ The purpose of the Comforter is to teach the world all things and lead it into all truth. That which truly comforts mankind is the revelation of the motherhood of God [Love as Mind], appearing through a system of spiritual education, the workings of which is man himself as the Christ-body birthing his own being.”[6]
            Jesus gives them the new commandment to love one another, as he has loved them. All men will know that they are his disciples if they love one another. Then he tells Peter that the cock will not crow until after he betrays him three times. Peter’s denial of knowing Jesus (or being associated with him) is based upon fear not Love.
            In chapter 14 Jesus explains that Principle and its idea is one. He also speaks of “another comforter” this means that this comforter is not him, it is the Holy Ghost. He makes it clear that he must go away before this comforter can come to them.
            In chapter 15 Jesus speaks about the branch of the vine. He is the vine, while the disciples are the branches. We must be united with the vine or we wither away. Next he tells them that they are not his servants but they are his friends because they know what he does. He speaks of them that hate him and the Father and they hate him without a cause (reason). Because they hate they have sin.
            In chapter 16 Jesus tells them that they (the men in charge of the Jewish religion) will put them out of the synagogues (excommunicate them). He warns them of the things they will do unto them (the disciples) “because they have not known the Father [God], nor me [the Christ].” He tells them that they will be sorrowful (when they think he is dead) but that sorrow will turn to joy (when they find out that he lives). And then he gives an example, and uses the woman God-crowned (Revelation 12) to get his point across. “A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world (verse 21).”
            “Also the spiritual idea is typified by a woman in travail, waiting to be delivered of her sweet promise, but remembering no more her sorrow for joy that the birth goes on; for great is the idea, and the travail portentous.” (S&H 562:24) The word portent means “something that foreshadows a coming event: omen 2 : prophetic indication or significance 3 : marvel, prodigy” (Webster’s New Collegiate Dictionary).
            Chapter 16 continues with: “Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.” (Verse 24.) “At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: For the Father himself loveth you, because ye have loved me, and have believed that I came out of God.” (Verses 26 and 27.)
            “The disciples are perplexed at Jesus’ explanations, and he has need to clarify his meaning. Accordingly,[7] he makes a simple fourfold statement of how the Word, Christ, Christianity, Science solves the problems of humanity. He says: ‘I came forth from the Father [Word], and am come into the world [Christ]: again, I leave the world [the problem solved in Christianity], and go to the Father [Science].’ ‘Lo, now speakest thou plainly, and speakest no proverb,’ is the disciples’ glad response.
            “This spiritually cyclic statement regarding the workings of Principle is the reality, in divine metaphysics, that lies behind the fourfold cycle in today’s science of cybernetics. Jesus’ overwhelming desire is that, first the disciples, and then the world, shall know that when truth speaks to humanity it is sent by its Principle and is not voiced personally. The disciples are convinced at last. They assure him: ‘By this we believe that thou camest forth from God.’
            “Perhaps the underlying principle of modern cybernetics (input-process-output-feedback), working in conjunction with the science of ecology, may come to serve as a teaching symbol of the Principle of divine Science. Certainly the prayer of intelligent twentieth century man is that the world may be one world, which is the prayer offered by Jesus at the close of this section of the text. He pleads: That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us…I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me.’”[8]
            Verse 28 also presents the fourfold structure of the Holy City spoken of at the end of Revelation and in the third section of “The Apocalpyse.”
            Jesus last words are spoken in chapter 17 to his disciples. The final verse reads: “And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.”

Principle’s Spirit of the Law – “…the bread [Truth], and the wine [Love].”

            “If we cite Jesus’ words to Mary and John from the cross, we touch, perhaps, the essence of the final, sixteenth section of the four Gospels, Science as Science, expressed through the term Principle.
            ‘The text reads: ‘When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.’ It is as if Jesus says to his world: ‘Humanity, take the matrix of immortality into your subjective consciousness; understand it, cherish it, love it; for then, as the calculus of God’s ideas, you will rise universally from the dead.”[9]
            It is most interesting that in St. John there is no mention of Jesus’ agonizing over the upcoming crucifixion.  After they enter the garden in chapter 18, verse 2 goes directly to Judas betraying the Master.  Jesus comes forward to the band of men and asks them, “Whom seek ye?”
            They tell him, “Jesus of Nazareth.”
            “I am he.”
            They went backward and fell to the ground.
            He asks again, “Whom seek ye?”
            “Jesus of Nazareth.”
            “I have told you that I am he: if therefore ye seek me, let these [the disciples] go their way.” Jesus says this so that the saying might be fulfilled, which he spoke, “Of them which thou gavest me have I lost none.”
            George F. Jowett explains, in his book The Drama of the Lost Disciples (pages 9 and 10), what may be going on here.  “On that dark night in the torch-lightened garden it did not need the pointing finger of Judas, or his betraying kiss, to identify the Christ.    Jesus forestalled the traitor by calmly walking to meet the guard, asking them if He was the one they sought.  Undoubtedly, the soldiers knew Jesus by sight but the law required a civilian to make the identity in order for them to make the arrest.”  So it is by the Letter of the Law that they pulled back away from Jesus.
            After this Simon Peter picks up a sword and smote the high priest’s servant, and cut off his right ear.  St. John is the only Gospel that provides us with the servant’s name:  Malchus “meaning ruler, counselor, judge, king, signifies the limited understanding and judgment of the ruling power that the high priest represents. Though very limited and bigoted in its apprehension of spiritual things, and though it seemingly serves against the Christ, against the individual’s highest spiritual good, one must not use one’s word of faith (Peter’s sword) against it destructively; such a proceeding would only serve to cut off its right ear, to limit still further the possibility that this phase of consciousness might perceive and lay hold of Truth. This limited understanding and judgment should be healed, illumined, and lifted up (Jesus’ healing the man’s ear) instead of being pushed still further into unreceptivity and darkness, if one’s complete regeneration is to be accomplished.” (Metaphysical Bible Dictionary)  Of course, in St. John there is no mention of Jesus healing the man’s ear.  The only Gospel that mentions Jesus healing the ear is St. Luke.
            Jesus is first taken to Annas, he is Caiaphas’ father-in-law (by law, the Letter of the Law). Both of them represent the ruling religious thought that dictates the law without having any Love within.
            Verse 15 tells us that Simon Peter follows Jesus, as did another (which is probably Judas) who is known to the high priest. While this disciple and Jesus go in to see the high priest Peter stands at the door without. There is a damsel that keeps the door and in verse 17 she says to Peter, “Art not thou also one of this man’s disciples?” He tells her, “I am not.”
            The high priest asks Jesus about his disciples and doctrine.
            “I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them; behold, they know what I said.”
            And an officer strikes Jesus with the palm of his hand, “Answerest thou the high priest so?”
            “If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?” Annas sends him bound to Caiaphas.
            Peter is standing beside a fire. He is asked, “Art not thou also one of his disciples?”
            “I am not.”
            “One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?” (Verse 26.)
            “Peter then denied again: and immediately the cock crew.” (Verse 27.)
            Jesus is led to the hall of judgment. Pilate goes to meet Caiaphas. Pilate insists that they take Jesus and judge him according to Jewish law (the Letter of the Law). But the Jews tell him that it is not lawful for them to put any man to death. Pilate enters the hall and calls Jesus, “Art thou the King of the Jews?”
            “Sayest thou this thing of thyself, or did others tell it thee of me?”
            “Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?”
            “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.”
            “Art thou a king then?”
            “Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.”
            “What is truth?” And when he had said this, he went out again unto the Jews, and says to them, “I find in him no fault at all.” He tells them he will release Jesus because of their custom. But they tell him they want Barabbas “son of my father,[10] who was a robber. In other words, they hold onto the thieving belief that mortal regeneration is worth saving, even though this son is of the father that Jesus calls “devil.” They prefer to save mortal man rather than the Christ idea, the Son of God.
            “In John, the arrest, trial, and crucifixion, follow the same order as in the other Gospels. ‘To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth,’ Jesus says to Pilate. What is truth?’ Pilate asks. With the words, ‘I find no fault in him at all,’ Pilate answers his own question. Truth is indeed the Son of God in whom is no element of error.”[11]
            (Chapter 19) Pilate takes Jesus and has him scourged. The soldiers place a crown of thorns on his head and put a purple (color of royalty) robe on him. “Hail, King of the Jews!” and they smite him.
            Pilate again tells them that he finds no fault in Jesus. They cry out, “Crucify him.” When Pilate hears them say that Jesus made himself the Son of God he fears and goes back to Jesus. “Whence art thou?” Jesus does not answer. “Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?”
            “Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.”
            Pilate tries to release him but the Jews cried out, “If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.”
            So in the place called Pavement (Gab’batha) Pilate brings Jesus forth. “And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!” (Verse 14.) Gabbatha means: “elevated place; arched; vaulted; domed; proud; a knoll.” (Metaphysical Bible Dictionary) Gabbatha represents the place in the intellectual mortal mind, which is a pavement (a hard state of thought) where the carnal will of sense consciousness (Pilate), passes sentence upon the spiritual manifestation of man (Jesus) and bars it from consciousness.
            The Jews cry, “Away with him, away with him, crucify him.”
            Pilate saith, “Shall I crucify your King?”
            The chief priests answer, “We have no king but Caesar.”
            Next comes a short mention of Jesus bearing the cross to Golgotha (the place of a skull – death, mortal mind). This is where they crucify him, between two other men, and they will hang a sign above him “JESUS OF NAZARETH THE KING OF THE JEWS.” It is written in Hebrew, Greek, and Latin.
            Verse 23: “Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.”
            Verse 24: “They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, they parted my raiment among them, and for my vesture they did cast lots.”
            What are these four parts? Do they not speak to us of the divine infinite calculus? Are these four soldiers taking apart and analyzing the divine infinite calculus? Is this why they do not tear or rip up the coat that is without a seam, because it is woven (by a woman) and follows a complete matrix layout?
            By the cross is Jesus’ mother, his mother’s sister (I wonder if her name is Martha?), Mary the wife of Cleophas, and Mary Magdalene. Cleophas (“glorious father, renowned fatherMetaphysical Bible Dictionary) is one of the disciples that, after Jesus resurrects, he appears to on the way to Emmaus.  John does not mention his own name here, but in the following verses (26 and 27) he speaks of himself, “When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.”  So, with these five people we understand that Jesus’ living family, which must be completely spiritual, is present – his mother, his aunt, his father, his sister and his brother.  His great uncle may not be present because he is off preparing for Jesus’ burial.
            Jesus says, “I thirst.”
            And they give him hyssop (a sponge with vinegar) to drink. “When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost [personal sense belief].” [My interpolation.]
            The following verses explain that Jesus’ legs are not broken because, at this point, he is already dead to material sense testimony. But the Roman guard does pierce his side with a spear, and this is interesting because we have two important symbols mentioned in verse 34, “But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.” We have the blood (wine) and water – the Spirit of the Law and the Letter of the Law – as one coming from his body. We must put more importance upon the Spirit of the Law because when we practice this Spirit of the Law then we are capable of practicing the Letter of the Law.
            Pilate gives Joseph of Arimathaea “leave” to take Jesus body to the tomb.  With Joseph is Nicodemus who “brought a mixture of myrrh and aloes, about an hundred pound weight.”
            They wound the linen clothes with spices around Jesus’ body, as the manner of the Jews is to bury (according to the Letter of the Law). They place Jesus in a tomb located in a garden. Adam is of the garden.  Jesus is placed in a virgin tomb. The final verse (42) reads: “There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.”
            John also tells us, as did Luke, that it is the first day (Mind) of the week when Mary Magdalene (John does not mention any other names here) comes to the tomb; it is early so it is dark out. She sees that the stone is taken away from the sepulchre. She runs to the disciples, Simon Peter, and the disciple that Jesus loved (John) to tell them: “they have taken away the Lord out of the sepulchre, and we know not where they have laid him.” (John 20:1 and 2)
            Peter and John go to the sepulchre, Peter is behind John. John stoops down and sees the linen clothes lying without Jesus inside them. Then Simon Peter shows up and goes into the sepulchre, seeing the linen clothes and the napkin, that was about his head, was separated from the linen clothes which were wrapped together in a place by itself. This is interesting, as it seems like the head has been separated from the body here. But has it really? Most certainly, this is how the disciples have been feeling since the crucifixion took place, that they as the body are separated from their Christ head leader.
            Next John goes in and sees it all and believes. Verse 9 reads: “For as yet they knew not the scripture, that he must rise again from the dead.” Then they leave and go to their own home. Mary, however, is still outside the tomb weeping.   In order for Mary to see the angels she had to stoop down, just as John had earlier stooped down before entering into the tomb. This means that they both had to become humble.
            “The two angels who appear to Mary Magdalene at the time of the resurrection are surely the twofold truth that the man of God’s creating has neither birth nor death. Though the mortal senses, viewing this man, may see him as a gardener, after the form of Adam, this does not make him mortal man. The man of the seven days of creation, whose body is (to the sense) temporarily rebuilt at the resurrection, is not a man who tills the ground.”[12] I believe that Brown uses the word “temporarily” because Jesus’ body is spiritually transformed when he ascends.
            I am thinking that the two angels may also represent something else, besides what Brown puts forward. As I said at the beginning of this post, “two angels appear to Mary Magdalene at the tomb. Are not these two angels representing the Letter of the Law and the Spirit of the Law as being united in one?” They contradict what the material symbol is telling their finite sense, that head and body have been separated from each other via death. The scripture tells us that these angels in white [Principle] are sitting in two different places. One sits at the head, the other at the feet of where Jesus’ body had lain. One angel represents Christianity while the other represents the Christ – or the congregation body and its head-leader. Both body and head must follow Principle (God), the Letter of the Law, however, without Love (the Spirit of the Law) we are in trouble.
            Jesus tells Mary not to touch her because he has not yet ascended to his Father.  He tells her to go tell his brethren, “I ascend unto my Father, and your Father; and to my God, and your God.”  She obeys.
            Then the same day at evening, they were gathered together in a house that had closed doors (they were hiding from the Jews). Jesus appears in the midst of them, “Peace be unto you: as my Father hath sent me, even so send I you.” (John 20:21) And when he said this he breathed on them, and saith unto them, “Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” (verse 22)
            Then doubting Thomas (Didymus) shows up. Both the names of Thomas and Didymus represent duality, twoness instead of oneness (Principle and its idea is one). He must experience Jesus’ wounds of the physical body via his own physical senses (eyes and sensation) in order for him to believe that it is really Jesus standing there before him. Jesus allows Thomas to investigate and probe his body so that he will believe. Thomas says (in Verse 28), “My Lord and my God.”
            Jesus says, “Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.”
            John 20:31 – “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”
            Next, in chapter 21 (the final chapter), is the breakfast at the sea of Tiberias “Spiritual insight into things, discernment (good vision; observance), and its orderly expression in thought and word (ostium, i. e., pertaining to the mouth; an opening) [Metaphysical Bible Dictionary]”.
            “The final episode in the fourth Gospel is what Science and Health calls the ‘last spiritual breakfast.’ This takes place ‘in the bright morning hours at the joyful meeting on the shore of the Galilean Sea.’  Jesus’ resurrection is also his disciples’ resurrection. It raises them ‘somewhat from mortal sensuousness…into newness of life as Spirit.’  The glorious truth dawns that life (small l) is Spirit (capital S)! This is indeed a new light.”[13]
            Simon Peter, Thomas, Nathanael of Cana in Galilee, the sons of Zebedee, and two other disciples go out on a boat to fish. When the morning came Jesus stood on the shore but the disciples did not know that it was Jesus when he calls out to them, “Children, have ye any meat?”
            “No.”
            “Cast the net on the right side of the ship, and ye shall find.” So they did and were unable to draw the net because of the multitude of fishes. I feel that the word right means “correct” side of one’s thinking, the ship that is their conscious thought.
            John says to Peter, “It is the Lord.”
            Peter “girt his fisher’s coat unto him, (for he was naked,) and did cast himself into the sea.”
            The rest came to shore in the little ship as they were only two hundred cubits from shore and they dragged the net with the fish with them. When they reached shore they saw a coal fire cooking fish and they also saw bread. These are the same two symbols when Jesus fed the multitude.
            Peter drew the net and there were 153 fish in it. The net remained unbroken. The net is another symbol for the matrix of the divine infinite calculus. What does the number 153 mean? I think, and you do not have to agree with me on this, that it has to do with the fact that there is only One (1) Life Science (5) and it has the three (3) advents of Christ (fish) as Jesus, Mary, and Martha.
            In the following conversation [are found my interpolations.]  Jesus gives them bread and fish to eat. He says, “Simon, son of Jonas [divine Science], lovest thou me more than these?”
            “Yea, Lord; thou knowest that I love thee.”
            “Feed my lambs [the children of God]. Simon, son of Jonas [divine Science], lovest thou me?”
            “Yea, Lord’ thou knowest that I love thee.
            “Feed my sheep [adult followers].”
            ” Simon, son of Jonas [divine Science], lovest thou me?”
            Peter is now grieved because this is his third time. I think it is because he denied Jesus three times that he has to be asked three times if he loves the Christ. He says, “Lord, thou knowest all things; thou knowest that I love thee.”
            “Feed my sheep. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not.” Verse 19 says, “This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him [Peter], Follow me.”
            Then Peter turns around and sees John and asks, “Lord, and what shall this man do?
            “If I will that he tarry till I come, what is that to thee? follow thou me.”
            Verse 23-25: “Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.”
            Brown writes: “Consciousness receives the holy Comforter, the Holy Ghost, or Christianity in its Science. The standpoint of the resurrection is the standpoint from which alone genuine Christian Science operates. In other words, this is ‘the morning meal which Christian Scientists commemorate’ (S&H 34:29-12). Universal Christianity, which follows in the wake of Christ Jesus, is really the divine Science of Christianity – that is, Christian Science.
            “Hence Peter questions Jesus regarding the mission of the beloved John [divine Science]. Jesus replies: ‘If I will that he tarry till I come, what is that to thee?’ Spiritually recognized, John is the universal, unseen Science of Jesus’ own mission. It is John, therefore, who receives Revelation on the island of Patmos, and whose spiritual potential tarries in world consciousness to prepare mankind for the second advent.
            “As we come to the Acts of the Apostles, and the spiritual leaven, which is John, starts to ferment the whole of human thought, the second phase of the Christ-mission can be said to have already begun.”[14]

 

 

[1] From Genesis to Revelation; by W. Gordon Brown, p. 301

[2] Ibid

[3] Ibid

[4] Ibid

[5] Ibid; p. 302

[6] Ibid; [My Interpolation.]

[7] In John: 16:28

[8] From Genesis to Revelation; by W. Gordon Brown, p. 302; [Brown’s interpolations]

[9] Ibid; pages 302 and 303

[10] Metaphysical Bible Dictionary

[11] From Genesis to Revelation; by W. Gordon Brown, p. 303

[12] Ibid

[13] Ibid

[14] Ibid

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