M
Mirdath
Guest
"Malcolm McLean:
Antonius Lupus: the wager and arguments you presented all have some fatally major holes.
First, the wager is unusable as it posits that one particular faith is correct, while from an outside point of view, any of the thousands upon thousands of religions could be ‘right’. It’s the same problem I mentioned earlier with Pascal’s wager. Yours, like Pascal’s, also makes no allowance for your own Catholic doctrine of baptism of desire/invincible ignorance, whereby a virtuous non-Catholic or even non-theist might gain entry to heaven.
Second, the ontological argument (as an aside, I love it and think it’s great fun, it just isn’t sound). Anselm’s first mistake is to assume that existence is necessarily greater than nonexistence. Nor is it true that imagining something to be the apex of any kind of being means it actually exists. Say I’m imagining the perfect calzone right now: I’m sure there are some incredible ones out there (I’ve had at least one in Trastavere), but perfect? It doesn’t necessarily follow.
Third, in your second proof, point #3 simply is not true. It’s no fault of reason to say ‘I don’t know’.
And the question of ‘which faith’ has not, to my knowledge, been satisfactorily answered. Every religion is right by its own fiat; there’s no way for someone outside it to tell objectively which is correct. Were there, it would cease to be true faith.
If your faith requires reason, it isn’t faith.
It isn’t a Christian concept of love. Nor even are the concepts of philia, eros, and agape often bandied about by Christians – those are, in fact, ancient Greek concepts. But a non-Christian idea of love is by no means necessarily inferior to the Christian idea. Love wasn’t invented by Christians.To say that they had an essentially Christian concept and attitude towards love would be to read their culture through a Christian filter, with a good dollop of political correctness thrown in.
Hindus have proverbs rather than moral rules, for instance. Though the light of truth cannot be entirely extinguished, and ultimately a Hindu might be brought to admit that there are good and evil actions as well as prudent and imprudent, or as the Budhhists have it “skilled and unskilled”, the entire basis of their teaching is different.
I at least am posting here in good (ahem) faith, and I’d like to think everyone else is as well.I think it is very, very kind of all of you fellow Catholics to bend over backwards to witness to nonbelievers. But as one poster here put it, “Christians are funny,” meaning that they are here to make fun of us, not to share. In such cases, we might want to remember Christ’s admonition to us not to cast our pearls before swine, because the pearls will be trampled into the mud, since swine cannot appreciate the value of the pearls.
Antonius Lupus: the wager and arguments you presented all have some fatally major holes.
First, the wager is unusable as it posits that one particular faith is correct, while from an outside point of view, any of the thousands upon thousands of religions could be ‘right’. It’s the same problem I mentioned earlier with Pascal’s wager. Yours, like Pascal’s, also makes no allowance for your own Catholic doctrine of baptism of desire/invincible ignorance, whereby a virtuous non-Catholic or even non-theist might gain entry to heaven.
Second, the ontological argument (as an aside, I love it and think it’s great fun, it just isn’t sound). Anselm’s first mistake is to assume that existence is necessarily greater than nonexistence. Nor is it true that imagining something to be the apex of any kind of being means it actually exists. Say I’m imagining the perfect calzone right now: I’m sure there are some incredible ones out there (I’ve had at least one in Trastavere), but perfect? It doesn’t necessarily follow.
Third, in your second proof, point #3 simply is not true. It’s no fault of reason to say ‘I don’t know’.
And the question of ‘which faith’ has not, to my knowledge, been satisfactorily answered. Every religion is right by its own fiat; there’s no way for someone outside it to tell objectively which is correct. Were there, it would cease to be true faith.
If your faith requires reason, it isn’t faith.