asive scriptural evidence in favor of this position. It is arrived at by reasoning about apparent contradictions and difficulties within the scriptures; which means that there is always the possibility that a new breakthrough or insight into the meaning of the Greek could change the situation. It seems astonishing that this could be so, when Christians have had the scriptures for almost two millennia, but it still happens that a fresh find of Hellenistic Greek manuscripts will give new insight into a Greek idiom and force translators to say, ôOh, so thatÆs what that means!ö even about the very words of the Lord. (After all, is there anyone who is really sure what the Lord meant by the story about the children who say, ôWe piped for you but you did not danceö?)
The other, related difficulty with this position is that Christian belief, back to the very beginning, has focused on only a single, triumphal return of the Lord. If one is going to argue that such a belief was wrong, then perhaps other beliefs were wrong, and where does one then draw the line? Doe
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