A
abucs
Guest
Just wondering how a lot of the biblical criticism would treat the Fatima apparitions (or reported apparitions) of 100 years ago.
Could we say that Lucy’s predictions of the Russians spreading errors throughout the world and then of being converted means ‘the Fatima story’ had to have been written after Russian sponsored communism established itself and after the fall of the Berlin wall?
If we had 4 sets of writings, would the shortest automatically be the earliest?
Would we say the stories of dancing Suns were created by mythical story telling passed on from generation to generation?
Would we say that the moving Sun was simply a metaphorical literary device used by the authors to illicit faith?
Would we say that any writing that exclusively reported on the kidnapping of the children must have been a later edition written by a politically active writer from an anti communist community?
Would we make up a Q sayings document that all of our Fatima writings must be based on.
Would we say that the Sun mircacles were embellished from earlier fictional stories.
It seems to me that applying all these built in biblical critical assumptions to the closest thing we have to ‘miraculous stories’ of our own time - Fatima, would take us 180 degrees away from historical truth.
Could we expect any different when such assumptions are applied to the Gospels?
Could we say that Lucy’s predictions of the Russians spreading errors throughout the world and then of being converted means ‘the Fatima story’ had to have been written after Russian sponsored communism established itself and after the fall of the Berlin wall?
If we had 4 sets of writings, would the shortest automatically be the earliest?
Would we say the stories of dancing Suns were created by mythical story telling passed on from generation to generation?
Would we say that the moving Sun was simply a metaphorical literary device used by the authors to illicit faith?
Would we say that any writing that exclusively reported on the kidnapping of the children must have been a later edition written by a politically active writer from an anti communist community?
Would we make up a Q sayings document that all of our Fatima writings must be based on.
Would we say that the Sun mircacles were embellished from earlier fictional stories.
It seems to me that applying all these built in biblical critical assumptions to the closest thing we have to ‘miraculous stories’ of our own time - Fatima, would take us 180 degrees away from historical truth.
Could we expect any different when such assumptions are applied to the Gospels?
