For instance, I have heard things along the following lines: “I hope my son gets better.” “Well, that’s not in your hands, that’s in God’s hands.” All this said quite matter-of-factly.
Think of the relation between the magisteria as a one-way relationship. The supernatural can affect the natural but there is no way to move backwards into the supernatural.
This is flat wrong and doesn’t accurately describe the theology/cosmology of most theists, but it helps when using the concept of magisteria. Personally, I don’t think the term magisteria is completely useful in this context.
There is a deep problem behind all of these things where one layer or set of beliefs trumps another. In a framework of map/territory beliefs this makes little sense. It certainly doesn’t translate well when talking to someone who doesn’t adhere to a map/territory framework.
An example: If you asked the person why God didn’t make your son get better you will get a bazillion answers. Likewise, if you asked about taking your son to the hospital they will tell you that you should. These two beliefs aren’t in conflict in their system.
I have watched an entire congregation pray for someone who had cancer. They earnestly believed that their prayer was having some effect but if you asked for particulars you will get the bazillion answers. These people are not trying to explain away a future answer. They have seen what appears to be a bazillion different endgames for the scenario they are now in. That, mixed in with the crazy amount of factions within Christian theological circles, isn’t going to make sense with a map/territory framework. But they aren’t using that framework.
The weak assumption in the dragon example is that the believer of the dragon hasn’t already tried using a CO2 meter. Don’t underestimate the amount of historical questions packed behind the confusing answers you get when you ask someone to prove their dragon exists.
That being said, the dragon example does bring up a very awesome and valid point. If I took a few of those people who were in that congregation who prayed about cancer and asked them years later about the prayee’s status… what would they say? Would they expect a change in their state? Would the cancer be gone? What do they expect from the prayer? My guess is that they wouldn’t make any prediction.
Think of the relation between the magisteria as a one-way relationship. The supernatural can affect the natural but there is no way to move backwards into the supernatural.
Then the natural can perceive the supernatural but not vice versa. To perceive something is to be affected by it.
The real problem with those who go on about separate magisteria is that they are emitting words that sound impressive to them and that associate vaguely to some sort of even vaguer intuition, but they are not doing anything that would translate into thinking, let alone coherent thinking.
I’m sorry to be brutal about this, but nothing I have ever heard anyone say about “separate magisteria” has ever been conceptually coherent let alone consistent.
There’s just one magisterium, it’s called reality; and whatever is, is real. It’s a silly concept. It cannot be salvaged. Kill it with fire.
I grew up as a Mormon; they have a very different view of God than most Christians.
God is an “exalted man”, essentially a human that passed through a singularity. Also, regarding spirits: “There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. We cannot see it; but when our bodies are purified we shall see that it is all matter.” Spirits are “children” of God, literally progeny in some sense. Spirits are attached to human bodies, live life as mortal beings, and then separate, retaining the memories of that time; the promise of the resurrection is a permanent fusing of spirit matter to undying bodies made of normal matter, and exaltation, reserved for those who prove worthy, is the ability to create spirit beings. It is the spirit that is conscious. “Eternity” just means “far longer than you have the ability to properly conceive of”. “Sin” means “addictive substances or behaviors”.
This sort of story is pretty decent sci-fi for early 1800s.
Mormons fully expect spirit matter to show up in the correct theory of physics, whether it’s dark matter or supersymmetric particles, or whatever.
As a missionary, I encouraged people to pray and ask God if the Book of Mormon was true; many who did so had an experience that was so unusual that they took us very seriously after that. Those that didn’t couldn’t be held accountable for not believing us, since that kind of experience was up to God to provide.
I now think there are simpler explanations for most of what I once believed. It took me a long time to come to the conclusion that I was wrong because of the “no conflict between science and religion” tenet, and I was raised as a Mormon in a very loving, functional family, and had particularly clever parents who were very good apologists, and I’m not a very good rationalist yet.
The real problem with those who go on about separate magisteria is that they are emitting words that sound impressive to them and that associate vaguely to some sort of even vaguer intuition, but they are not doing anything that would translate into thinking, let alone coherent thinking.
Erm… I agree with you? I don’t think the term magisteria is an accurate description of what they believe:
This is flat wrong and doesn’t accurately describe the theology/cosmology of most theists, but it helps when using the concept of magisteria. Personally, I don’t think the term magisteria is completely useful in this context.
“Magisteria” doesn’t do anything useful. People have been using the word to describe why theists think God is “above” empirical results.
Then the natural can perceive the supernatural but not vice versa. To perceive something is to be affected by it.
Blarg. This is a semantic war. “Affect,” in this case has nothing to do with perception. Don’t forget that these people are not working with the same framework. I am not trying to defend the framework or even that I am claiming it for myself. I am only trying to help explain something.
I’m sorry to be brutal about this, but nothing I have ever heard anyone say about “separate magisteria” has ever been conceptually coherent let alone consistent.
There’s just one magisterium, it’s called reality; and whatever is, is real. It’s a silly concept. It cannot be salvaged. Kill it with fire.
Yeah, okay, I am with you. I hope I wasn’t giving the impression that I am advocating separate magisteria. You don’t have to apologize for being brutal; I am confused that it seems directed at me.
I think it is a useless concept even then. It doesn’t make sense and doesn’t compute. By the time you translate whatever “stupidity” you are describing into “magisterium” you (a) know enough about the stupidity to speak to it on its own terms and (b) aren’t really talking about the stupidity; you are talking about magisterium which is a bastardization of two beliefs. How does that help?
Think of the relation between the magisteria as a one-way relationship. The supernatural can affect the natural but there is no way to move backwards into the supernatural.
As a specific example of Eliezer’s larger point, prayer is a natural attempt to influence the supernatural; so by that account, prayer must be futile.
Er, I am not defending the idea of one-way relationships between magisteria. The point was meant to highlight that magisteria is very much the wrong term.
As far as the one-way relationship, the term was not used to mean communication, causality, or anything else in particular.
The easiest example is a write-only folder on my computer. I can drop a file in that folder but do not have any direct measurement of its success or what happens to it after I drop it there. This relationship is “one-way” in the same way that my original statement was using “one-way.” Likewise, a read-only file can be opened and viewed but not modified. This is also “one-way” in the same manner that I meant “one-way” in the original statement.
Both of these examples are not one-way in the manner that magisteria would describe one-way.
And again, I am not trying to defend this view. I am merely trying to describe why magisteria is the wrong term.
Prayer would be an example of dropping a file into a write-only folder. We do something and assume that something happens to it later. We don’t have access to whatever happens because we don’t have read access.
As a specific example of Eliezer’s larger point, prayer is a natural attempt to influence the supernatural; so by that account, prayer must be futile.
This statement wouldn’t make any sense in the cosmology of a typical theist. That cosmology may be completely wrong but using this statement to tell them that prayer is futile would make you sound like a complete nut. The discussion needs to start somewhere else.
Think of the relation between the magisteria as a one-way relationship. The supernatural can affect the natural but there is no way to move backwards into the supernatural.
This is flat wrong and doesn’t accurately describe the theology/cosmology of most theists, but it helps when using the concept of magisteria. Personally, I don’t think the term magisteria is completely useful in this context.
There is a deep problem behind all of these things where one layer or set of beliefs trumps another. In a framework of map/territory beliefs this makes little sense. It certainly doesn’t translate well when talking to someone who doesn’t adhere to a map/territory framework.
An example: If you asked the person why God didn’t make your son get better you will get a bazillion answers. Likewise, if you asked about taking your son to the hospital they will tell you that you should. These two beliefs aren’t in conflict in their system.
I have watched an entire congregation pray for someone who had cancer. They earnestly believed that their prayer was having some effect but if you asked for particulars you will get the bazillion answers. These people are not trying to explain away a future answer. They have seen what appears to be a bazillion different endgames for the scenario they are now in. That, mixed in with the crazy amount of factions within Christian theological circles, isn’t going to make sense with a map/territory framework. But they aren’t using that framework.
The weak assumption in the dragon example is that the believer of the dragon hasn’t already tried using a CO2 meter. Don’t underestimate the amount of historical questions packed behind the confusing answers you get when you ask someone to prove their dragon exists.
That being said, the dragon example does bring up a very awesome and valid point. If I took a few of those people who were in that congregation who prayed about cancer and asked them years later about the prayee’s status… what would they say? Would they expect a change in their state? Would the cancer be gone? What do they expect from the prayer? My guess is that they wouldn’t make any prediction.
Then the natural can perceive the supernatural but not vice versa. To perceive something is to be affected by it.
The real problem with those who go on about separate magisteria is that they are emitting words that sound impressive to them and that associate vaguely to some sort of even vaguer intuition, but they are not doing anything that would translate into thinking, let alone coherent thinking.
I’m sorry to be brutal about this, but nothing I have ever heard anyone say about “separate magisteria” has ever been conceptually coherent let alone consistent.
There’s just one magisterium, it’s called reality; and whatever is, is real. It’s a silly concept. It cannot be salvaged. Kill it with fire.
I grew up as a Mormon; they have a very different view of God than most Christians.
God is an “exalted man”, essentially a human that passed through a singularity. Also, regarding spirits: “There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. We cannot see it; but when our bodies are purified we shall see that it is all matter.” Spirits are “children” of God, literally progeny in some sense. Spirits are attached to human bodies, live life as mortal beings, and then separate, retaining the memories of that time; the promise of the resurrection is a permanent fusing of spirit matter to undying bodies made of normal matter, and exaltation, reserved for those who prove worthy, is the ability to create spirit beings. It is the spirit that is conscious. “Eternity” just means “far longer than you have the ability to properly conceive of”. “Sin” means “addictive substances or behaviors”.
This sort of story is pretty decent sci-fi for early 1800s.
Mormons fully expect spirit matter to show up in the correct theory of physics, whether it’s dark matter or supersymmetric particles, or whatever.
As a missionary, I encouraged people to pray and ask God if the Book of Mormon was true; many who did so had an experience that was so unusual that they took us very seriously after that. Those that didn’t couldn’t be held accountable for not believing us, since that kind of experience was up to God to provide.
I now think there are simpler explanations for most of what I once believed. It took me a long time to come to the conclusion that I was wrong because of the “no conflict between science and religion” tenet, and I was raised as a Mormon in a very loving, functional family, and had particularly clever parents who were very good apologists, and I’m not a very good rationalist yet.
Erm… I agree with you? I don’t think the term magisteria is an accurate description of what they believe:
“Magisteria” doesn’t do anything useful. People have been using the word to describe why theists think God is “above” empirical results.
Blarg. This is a semantic war. “Affect,” in this case has nothing to do with perception. Don’t forget that these people are not working with the same framework. I am not trying to defend the framework or even that I am claiming it for myself. I am only trying to help explain something.
Yeah, okay, I am with you. I hope I wasn’t giving the impression that I am advocating separate magisteria. You don’t have to apologize for being brutal; I am confused that it seems directed at me.
Do you consider it a useful concept for describing a particular kind of stupidity (eg. Aumann)? Or is a useless concept even then?
I think it is a useless concept even then. It doesn’t make sense and doesn’t compute. By the time you translate whatever “stupidity” you are describing into “magisterium” you (a) know enough about the stupidity to speak to it on its own terms and (b) aren’t really talking about the stupidity; you are talking about magisterium which is a bastardization of two beliefs. How does that help?
As a specific example of Eliezer’s larger point, prayer is a natural attempt to influence the supernatural; so by that account, prayer must be futile.
Er, I am not defending the idea of one-way relationships between magisteria. The point was meant to highlight that magisteria is very much the wrong term.
As far as the one-way relationship, the term was not used to mean communication, causality, or anything else in particular.
The easiest example is a write-only folder on my computer. I can drop a file in that folder but do not have any direct measurement of its success or what happens to it after I drop it there. This relationship is “one-way” in the same way that my original statement was using “one-way.” Likewise, a read-only file can be opened and viewed but not modified. This is also “one-way” in the same manner that I meant “one-way” in the original statement.
Both of these examples are not one-way in the manner that magisteria would describe one-way.
And again, I am not trying to defend this view. I am merely trying to describe why magisteria is the wrong term.
Prayer would be an example of dropping a file into a write-only folder. We do something and assume that something happens to it later. We don’t have access to whatever happens because we don’t have read access.
This statement wouldn’t make any sense in the cosmology of a typical theist. That cosmology may be completely wrong but using this statement to tell them that prayer is futile would make you sound like a complete nut. The discussion needs to start somewhere else.