Exploring the notion that some Anglican parishes could soon return to full communion with Rome in protest of the Church of England allowing ordination of female bishops, Time magazine writers David Van Biema and Jeff Israely felt it necessary to throw in some loaded language about how English conservative Anglicans are different than their American Episcopal cousins:

Both the special nature of the English crisis and the Pope's possible involvement hinge on the fact that most of the English dissidents this week are not the evangelical, Bible-thumping members of the Communion whose fury at the American ordination of an openly gay bishop has led to talks of schism this summer. Rather they are members of a faction, heavy on liturgy and ritual, that abhors evangelicalism but considers itself very close to the Catholicism from which the Anglican Church originally sprang.

But wait, if conservative Anglicans across the Pond are about to bolt their church because the Bible forbids female bishops, how is that any less "Bible-thumping" than conservative Episcopals in the United States leaving the church because of openly homosexual bishops, a practice that also runs afoul of Scripture?

Here we go again. Another relic pops up of questionable authenticity that one or two experts is saying casts doubts on the unique claims of Christian orthodoxy. So of course Time.com put the story of the so-called "Gabriel's Revelation" tablet in its July 7 top stories lineup (see screencap at right), with the teaser headline, "Was Jesus' Resurrection a Sequel?"

The story by David Van Biema and Tim McGirk breathlessly began by noting how this "revelation" could set some orthodox Christians on edge:

A 3-ft.-high tablet romantically dubbed "Gabriel's Revelation" could challenge the uniqueness of the idea of the Christian Resurrection. The tablet appears to date authentically to the years just before the birth of Jesus and yet - at least according to one Israeli scholar - it announces the raising of a messiah after three days in the grave. If true, this could mean that Jesus' followers had access to a well-established paradigm when they decreed that Christ himself rose on the third day - and it might even hint that they they could have applied it in their grief after their master was crucified.

But then Van Biema and McGirk dialed it down a bit (emphasis mine):