From: jimruttshow8596
The concepts of faith and belief, particularly within a theological or philosophical context, are explored, distinguishing between purely mental operations and existential commitments [01:01:05]. This discussion highlights the distinction between a “nominal belief” (a fixation on a particular set of words or ideas) and “faith” as a deeply embodied, lived experience [01:39:51].
Belief as Ideology vs. Existential Commitment
Jordan Hall argues that the conventional understanding of “belief” often refers to a “strictly mental operation” [01:09:59], or a “fixation on particular set of words” [01:26:27]. This can be seen as “doctrine” or “ideology” [01:27:01]. In this sense, belief might involve simply assenting to specific statements or narratives [01:32:52].
In contrast, “faith” (from the Greek word pistis) is presented as an “existential commitment” [01:28:16] or “livingness” [01:28:20]. This concept emphasizes the active engagement with reality rather than mere intellectual assent to ideas [01:29:58].
Platonic Roots of “Pistis”
To further define pistis, its historical usage in Plato’s work is examined [01:35:40]. Plato identified three forms of belief [01:35:55]:
- Doxa: Nonsensical, superficial opinions, often likened to “children’s stories” or “journalism” that doesn’t convey true reality [01:36:38]. This aligns with Jim Rut’s view of religion as “DOXA producing engine” used for control [01:37:04].
- Episteme: The ability to perceive underlying principles and understand platonic forms [01:37:16]. This is a high-level intellectual understanding, which Plato considered the “crown” [01:46:51].
- Pistis: Represents “mastery” and “deeply intimate relationship with some domain of reality” through “engaged experience” [01:37:39]. It refers to the implicit knowledge gained through practice, like a surfer or an F1 driver [01:38:01]. It’s the “music” rather than just the “words” [01:38:21].
Faith as a Relationship with Reality
This understanding suggests that faith is not a “maximally delusional belief” [01:28:09], but rather the opposite: a cultivation of a “well-honed, harmonious, rich, nuanced, subtle, intimate relationship” [01:38:53] with reality. It is the ability to engage with the world, take risks, and navigate life effectively based on deep confidence [01:39:55].
“Your ability to navigate life well is to say is a is sitting on top of your faith, sitting on top of the things that you have deep confidence in, right, that existential commitment your ability to actually say I will I will put myself or the things I love at risk on the basis of this stuff because I have cultivated the capacity to be able to make that” [01:40:04]
Faith, Religion, and Christianity
The concept of faith is further distinguished from “religion” (religio), which etymologically means “binding together” [01:40:45]. Religion, in this sense, can be seen as an artificial structure or institution built by humans to cope with being “separated from the wholeness of life” [01:40:54].
However, Jordan Hall argues that a properly understood Christian Trinity aligns with this deeper notion of pistis. He suggests that Christianity, when understood as “becoming Disciples of Christ or learning to live in accordance with what Christ teaches” [01:41:34], is an invitation to “enter into full, rich, nuanced, complete faith relationship with embodied relationship with the actual whole of reality” [01:41:44]. This perspective resonates with John Vervaeke’s concept of a religion that is not a religion [01:42:01].
This view implies that one’s lived experience of engaging with reality and seeking to live a “wholesome life” [01:44:09] is a form of faith, even if one explicitly rejects traditional religious dogmas. Jim Rut, despite being a “scoffer with respect to religion” [01:18:22], acknowledges that his life of engagement and pursuit of meaning aligns with this definition of faith [01:39:21].
Humility and Mystery
A key aspect of this faith is humility. The Christian God is described as “mysterious” and “intrinsically beyond your capacity to understand” [01:50:24]. Faith is not about grasping God with an ideology, but rather entering into a qualitative relationship with that mystery [01:50:41]. This “personal relationship” [01:55:53] with reality (or God) involves meeting the whole of it with the whole of oneself [01:55:58].
Ultimately, the concept of faith, in this expanded sense, is not about adhering to specific doctrines or cultural traditions, but about actively cultivating a rich, embodied relationship with the entirety of existence.