C
Contarini
Guest
But wouldn’t you grant that when dealing with entities that surpass our mode of existence (whether only to a limited degree, as with your gods or what we call “angels and demons,” or absolutely as in the case of the One God) it’s fairly hard to know just what one is experiencing? You have a relationship with something–but that may well be shaped by your own imagination and culture in significant ways. Even our relationships with other human beings are shaped in this way, but the fact that other human beings have bodies and minds like our own gives relatively more objectivity to those relationships.Firstly, I’d like to apologize if I appeared to accuse you of bias. My only intention was to state that I found your response unsatisfactory and why. Secondly, I’m aware of Thomas Aquinas’s argument for monotheism. Personally, my reasoning for my faith is the sort used for relationships: I have formed fulfilling relationships with my Gods. I don’t see my faith like a business investment.
Don’t get me wrong–I think religious experience is very important. But it’s not unmediated or direct. There are multiple explanations for any religious experience.
And even if, in fact, the gods of northern paganism exist in more or less the form you believe they do, that leaves the philosophical question where it started. You can have relationships with all sorts of beings, but they still aren’t what we mean by God. Either God exists, or He doesn’t. He’s not on the same “level” with the gods at all.
The question of the truth of Christianity is a completely different one, because the question of divine revelation is not subject to rational analysis in the same way that the question of God’s existence is. I think there are good reasons to believe that Jesus really is the Incarnation of the Logos, as Christian doctrine claims. But this claim, by its very nature, can’t be conclusively established by reason alone.
Edwin