"Proofs are of four kinds: first, through sense perception; second, through the reasoning faculty; third, from traditional or scriptural authority; fourth, through the medium of inspiration." -- https://bahai-library.com/pdf/t/terry_abdulbaha_epistemology.pdf - bottom of page 4
Perhaps I missed it, but while he claims that scriptural authority and inspiration are ways of knowing, he doesn't seem to show that is actually the case. He just asserts that it is true and move on.
He states it, yes. ‘Abdu’l-Bahá establishes that there are four tools we can use to figure out what we can know about God. Again, though, He cautions us to balance the four.
I’m curious as to what drew you to ancient Canaanite religion."
I am on the first one:
- The Early History of God: Yahweh and Other Deities in Ancient Israel
- Cults of the Dead in Ancient Israel and Ugarit (Harvard Semitic Monographs)
- Stories from Ancient Canaan, Second Edition
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Which is essentially my position. Though I would say that I can reject it outright. What I cannot assert is that the negation is true. It is like if someone tells me that they were Napoleon in a past life, I could reject their claim outright.
BTW, I can say that a god of a particular description is impossible where that god entails a logical contradiction.
Indeed.
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I am sorry, but I am just not with you there. It is not a matter of perspective. Real things cannot have mutually exclusive characteristics. Logically, either such a thing does not exist, or you are talking about two entirely different things. Neither of which may necessarily exist.
I understand why that is. The sort of Figure that we Bahá’ís call the “Manifestation of God” is, indeed, a paradoxical one.
Though, your assertion that
“Real things cannot have mutually exclusive characteristics,”
I would absolutely disagree with, especially as a bit of a connoisseur of sweets.
Let me ask you, can a candy exist that is both hard and soft simultaneously?
"Only so far as you are assigning attributes to the being under discussion. Not only how does one know that such a being exists, but, what sort of behavior should we expect from a being that possesses those attributes.
As for instance, in classical Christianity, God is considered to be omnipotent, omniscient and omnibenevolent; which in turn raises a logical contradiction. A la, the problem of evil.
A coherent being cannot exist if its nature is a logical contradiction.
- “Is God willing to prevent evil, but not able? Then he is not omnipotent.
- Is he able, but not willing? Then he is malevolent.
- Is he both able and willing? Then whence cometh evil?
- Is he neither able nor willing? Then why call him God?” - Epicurus
Therein lies the issue, any sort of attributes that we have given God are gonna reflect what we think about God, not who or what God actually is. So, how can we know He exists? In my honest opinion, I don’t think we can know.
As to the Problem of Evil, I find it a very simple problem with an even simpler set of solutions.
I see you quoted Epicurus. Ah, classic.
Allow me, as a former Stoic, to respond with the a pair of quotations, one from Cleanthes’ Hymn To Zeus and the other from the teacher Epictetus:
Cleanthes:
“Nor is aught done on the earth without Thee, O God, nor in the divine sphere of the heavens, nor in the sea, save the works that evil men do in their folly.”
Essentially, what Cleanthes is saying here is that God is the driving Force behind everything, except for the misdoings of people. And why is that? Because of His very Nature as pure Reason, instinctive to every person as their conscience.
From Epictetus’ Golden Sayings, addressing the suffering that human beings experience:
“Seeing this then, and noting well the faculties which you have, you should say,--"Send now, O God, any trial that Thou wilt; lo, I have means and powers given me by Thee to acquit myself with honour through whatever comes to pass!"-- No; but there you sit, trembling for fear certain things should come to pass, and moaning and groaning and lamenting over what does come to pass. And then you upbraid the Gods. Such meanness of spirit can have but one result--impiety. Yet God has not only given us these faculties by means of which we may bear everything that comes to pass without being curshed or depressed thereby; but like a good King and Father, He has given us this without let or hindrance, placed wholly at our own disposition, without reserving to Himself any power of impediment or restraint. Though possessing all these things free and all you own, you do not use them! you do not perceive what it is you have received nor whence it comes, but sit moaning and groaning; some of you blind to the Giver, making no acknowledgment to your Benefactor; others basely giving themselves to complaints and accusations against God. Yet what faculties and powers you possess for attaining courage and greatness of heart, I can easily show you; what you have for upbraiding and accusation, it is for you to show me!”
In this quote, he chastises people who blame the Gods for the suffering that they encounter. Why? Because God has given to every person the tools (mentally, emotionally) to be able to withstand the arrows of Fortune and Fate.
So, the so-called ‘problem’ of Evil is fatally flawed on a fundamental level, being as it implicitly charges God with the presence of evil. God has nothing to do with the presence of evil in the first place.
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