Beyond Belief: My Secret Life Inside Scientology and My by Lisa Pulitzer, Jenna Miscavige Hill

By Lisa Pulitzer, Jenna Miscavige Hill

Jenna Miscavige Hill, niece of Church of Scientology chief David Miscavige, was once raised as a Scientologist yet left the arguable faith in 2005. In Beyond Belief, she stocks her real tale of existence contained in the top ranks of the sect, information her studies as a member Sea Org—the church's optimum ministry, speaks of her "disconnection" from kinfolk outdoors of the association, and tells the tale of her final escape.

during this tell-all memoir, whole with relatives photos from her time within the Church, Jenna Miscavige Hill, a admired critic of Scientology who now is helping others depart the association, bargains an insider's profile of the ideals, rituals, and secrets and techniques of the faith that has captured the fascination of thousands, together with a few of Hollywood's brightest stars corresponding to Tom Cruise and John Travolta.

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46-48). Any discrepancies between the three synoptic gospels mean no more than that, in one or another of them, "some sermons are omitted or given a different setting" (p. 37). One would not, from this, expect to find that most of the teaching, including Matthew's three-chaptered Sermon on the Mount, is absent from Mark, and is substantially different in Luke (not just given a different venue). Eyewitness reporting is also hard to reconcile with the way the Jesus of Matthew speaks of "the church" -the word occurs in no other gospel.

20). Also widely agreed is that both evangelists supplemented Mark with a further source (not extant and known as 'Q') common to the two of them, which consisted mainly of sayings of Jesus; that additionally both Matthew and Luke have some material unique to each of them, which they either composed themselves or drew from material available to one or the other but not to both of them; and that John wrote without knowledge of the other three gospels (the so-called synoptics), but at some points used sources similar to theirs.

Here, then, we are not working with mere deletions from Mark, but with what can be held to be positive amendments. Head obtains similar results from study of the use of other Christological titles ( 'Messiah', 'Son of God', 'Son of man') in the two gospels. In all these cases, he says, we have "coherent, plausible, pervasive and positive redactional alterations made by Matthew in his representation of the Markan traditions" ( 1 997, pp. 258- 59). Matthew's gospel ends with the risen one's directive to "go .

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