Darth J wrote:Oh, then I simply misunderstood. I assumed that you felt that the claims of the LDS Church had superior truth value to the claim that Brigham Young and Joseph Smith were gay lovers. What you're really saying is that these claims are on equal footing as far as their respective truth values.
Your misunderstanding gets worse. Indeed I did not make any judgments at all as to the value of any propisitions.
Uh huh. Anyway, how is it that one determines whether his "experiences" are being interpreted accurately?
I suppose various people have different ways of going about this.
How does one know, independent of the Church's ipse dixit about what these "experiences" mean, that the Church is right about what those experiences mean?
Knowledge isn't as easily attained as some presume. The experiences are up to personal interpretation. and surely, as such, some people misinterpret. That's not to suggest that any who rely on experiences to guide create faith are somehow wrong though.
"Faith is based on something" is a different proposition than "faith is evidence." If "faith is based on something," then faith is a conclusion based on evidence (evidence being the "something"). But you have also said that faith is evidence. If faith is both evidence and a conclusion, then this is all just circular reasoning.
Faith is many things. It can be both a conclusion and evidence for things. An experience is first hand evidence. Faith, as evidence, is also first hand evidence. Experiences help to create faith, faith helps to support belief. So while evidence (experiences) help create faith, evidence (faith) helps to support belief, or certain propisitions in belief.
So how do you know that when the Church tells you that your "experience" means that there really was a vast pre-Columbian civilization of Christian Hebrews in the western hemisphere, the Church is right about what your experience means?
That question is quite loaded. The Church didn't tell me anything about my experiences.
Trust me, I get it now. What you're saying is that faith is evidence, faith is a conclusion, and faith is the way to interpret faith.
No. you don’t get it. AH well.
I will now stop trying to be charitable and assuming that there must be something other than circular reasoning going on.
Here I’ll help ya out by explaining more. A person sits around in life, living and breathing, eating and laughing, loving and working. Suddenly the person experiences a personal vision that, we’ll say for hypothetical’s sake, brings into view a person who no longer lives—a historical figure—say Paul.
“Who are you?” asks the visionary.
“I am Paul who is known today as the one who wrote in the New Testament”
“wowzer…I’m not really religious, so I don’t know much about you.”
“Aahhh don’t worry about it. I just need you to know that Jesus is the Christ and that people live after this life. You must repent and love others, working hard to understand the gospel of Jesus Christ.”
The vision comes to an end. The visionary is left with many thoughts. Was that real? Did I just dream about some guy who no longer lives? What does this mean?
The person then goes on to get him/herself a copy of the New testament and reads along. While reading he/she just feels so obliged to believe the message—the basic story. He/she feels greatly inspired to go and help the poor and to live a virtuous and thoughtful life. And the visionary feels personally compelled to believe the gospel of Christ. His/her faith begins based on experience.
The person lives his/her life. While living he/she feels the need to go and be baptized in the name of Christ. In so doing the confidence in faith grows. Thereby by exercising faith the person gains more reason to believe. More evidence for things he/she can’t see.
That is how faith is both a conclusion and evidence. There is nothing circular there. Its experiential.