Muslim, Christian, Jew, Hindu, Pagan, Atheist...?

Question

To what percentage is your faith based on:
1. Scripture
2. Tradition
3. Reason
4. Experience

If you would answer like this, please:
1. whatever %
2. whatever %
3. whatever %
4. whatever %

With the total being 100%. Thank you for taking the time to answer!

Regards & Respects

Additional Info:

for those who may wonder, I have not been rating the answers. Those are from other fellow users.

Answer 1

1.100%
2.0.5 %
3.100%
4.60%

Answer 2

Interesting question. I'm an Eclectic Wiccan, so my answer is really only applicable for me. Other Wiccans might give significantly different answers. In particular, "tradition" may be much higher for Traditionalist Wiccans.

1. 0% We have nothing that we consider scripture. (Although some might count the Charge of the Goddess and the Descent of the Goddess)
2. 10% I wibble on this one because I do many traditional things, but I don't view tradition as being the primary motivator. Reason and experience tell me these traditions are useful.
3. 45%
4. 45%

Answer 3

1. 0%
2. 15%
3. 35%
4. 50%

I am a neopagan, and a lot of what I believe is based on my own experiences, with a healthy dose of Unverified Personal Gnosis (look it up in a search engine if you don't know what it is). I do read extensively, but I tend to test things before incorporating them into my path. I don't consider the books to be scripture, because they're not central to paganism in general--there's no single book that informs all of us.

Answer 4

1. Scripture - 20%
2. Tradition - 0%
3. Reason and Experience - 80%

Very interesting question......

Answer 5

Umm... I am muslim..let me think...

1. Scripture 40%
2. Tradition 10% (As only one other person in my family is muslim)
3. Reason 40%
4. Experience 10%

These numbers are just me takng a stab at it...

Edit: oh, the person above me didn't even try to add it all up to 100%...
In that case, scripture and reason can be 100% each for me!!!!

Answer 6

1 -Scripture - 0 % My faith is not based on what others write

2 - Traditions - 2% I enjoy Traditions just like most people do, but my faith is not Based on it

3 - Reason - 58% (I have to allow for Tradition here... so I'm being reasonable with this # *wink*)

4 - Experience - 40% - mix this with Reason as I don't just rely on an experience as being Truth, but I do analyze it till I find the Truth within it.

Answer 7

I have no faith, as I am an atheist. So my faith is based on :
1- 0%
2- 0%
3- 0%
4- 0%
5 - no religious belief : 100%

Or to put it another way, I have no faith because :
3 - 100%

Cheers

Answer 8

Reasoning with the Scripture = 100%

Answer 9

Christian

1. 30%
2. 20%
3. 25%
4. 25%

Answer 10

LOL uh how about I just go with "important"
1. semi-important. We don't call it "scripture". It's a glimpse into where we come from. We have ancestor worship. the gods ARE our ancestors. We must know where we come from. It is crucial to our beliefs.
2. Tradition? Yes and no. It's important to people on a personal level but not the religion itself
3. Reason. VERY important. The gods gave us a brain. They expect us to use it.
4.Experience=wisdom. VERY important.

Answer 11

I can't give you exact percentages, but Judaism relies on all of the above.

First, there's the historical experience of Mt. Sinai. In the words of chabad.org:

"Any historical fact is proven by those who witnessed and recorded the event. It follows that the more witnesses to that event, the more bona fide the fact.

One of the most celebrated holidays in the Jewish calendar is Passover. On Seder night Jews all over the world gather in family groups to recall the Exodus from Egypt. The evening is full of ritual and the Haggadah is our guide. One thing common to all is the eating of matzah – the bread of affliction. The Zohar (an early Kabbalistic work) calls matzah the bread of faith. It reminds us that the Jews ate matzah upon leaving Egypt. Although customs may differ, the basic story of the Exodus remains the same. Jews from Bombay, Birmingham or Belarus all tell the same story.

Ask any Jew how many plagues there were in Egypt and his answer would be 10. If anyone suggested there were 11, he would immediately be contradicted, not just by the historical detail, as presented in the Torah, but primarily because of the yearly re-enactment of the Ten Plagues at the Seder. We have a custom of spilling some of the wine at the mention of each plague. We would have remembered if there were 11 plagues. No, there were 10.

In fact, had there been 'Chinese whispers', a distortion of the story over generations, we would have ended up with different versions of the story. All agree, however, that the Jews left Egypt and, forty-nine days later, stood before Mount Sinai and heard the Ten Commandments from G–d.

This is known, not just because a book (the Torah) tells us so, but simply by tradition – by the fact that generation after generation of Jews have transmitted this story, and that it is based on the actual experience of an entire nation. It therefore remains an undisputed historical fact. The Jews who left Egypt witnessed the Ten Plagues, the Exodus, and revelation at Sinai, and transmitted these events down the generations.

Throughout Jewish history there were never less than approximately a million Jews who transmitted this tradition, and the basic story remained the same even when the Jews were dispersed and scattered to the four corners of the earth. At Sinai, 600,000 men between the ages of 20 and 60, plus women and children (and men under the age of 20 and over the age of 60) – a total of approximately three million people – heard the Ten Commandments from G–d Himself. This event, recorded in the Torah, is, at the same time, a witnessed event of history and therefore an undisputed historical fact. To discredit it is highly unscientific.

It must be stressed that the revelation at Sinai was unlike any other revelation claimed by any other religion. In Christianity, revelation is assigned to one man or to a small group of disciples, and the same is true in Islam (to Mohammed) and Buddhism (to an ancient Hindu sage, the Buddha – enlightened one – whose followers adopted his teachings and doctrines and called themselves Buddhists after him). Not so in Judaism – the revelation was to an entire nation.

It must be mentioned that the Children of Israel at that time were not uneducated slaves who could easily be fooled. Among them were great sages, priests, architects and builders, professionals who built pyramids and other structures – wonders of the world – whose architecture still baffles modern builders. They were a knowledgeable generation – and certainly argumentative and stiff necked as was displayed on many occasions. If part of the nation had 'dreamt up' a story it would certainly have been rejected by the others.

The Exodus and revelation at Sinai remain undisputed historical facts. As previously mentioned, witnesses are the greatest proof in a court of law – how much more so, the eye witness account of an entire nation! That is certainly a most scientific proof of the existence of G–d. Although we cannot see Him – like the blind man who can’t see colour – our ancestors witnessed this revelation and transmitted the fact as both an oral and a written tradition. It may be for this reason that in the first commandment G–d says, “I am the L–rd your G–d who brought you forth from the land of Egypt.” The creation of the world is a much more complex and amazing phenomenon than the Exodus from Egypt, so why didn’t G–d say, “I am the L–rd your G–d who created heaven and earth”? One possible answer is that scientists today still question the origin of the cosmos and some ignore the G–d issue. When G–d communicated with the Jews, he made the communication very personal. 'I am the G–d you have witnessed taking you out of Egypt, and who now is talking to you.' The people did not need any philosophical proofs. Their own eyes saw and their own ears heard. They were witnesses to the stand at Sinai. That is the greatest proof!

The best known prayer in Judaism is the Shema. In a Sefer Torah or Mezuzah the letter Ayin (ע) of the word Shema and the letter Dalet (ד) of the word Echad are written in large bold letters. Together they spell the Hebrew word Ed (ו) which means a witness. Whenever a Jew recites the Shema he bears witness to the existence of one G–d, an existence experienced by our forefathers and passed on to us through an unbroken line of tradition."

Ok, you managed to read all the way through that? Good. There's also a great deal of reason. Judaism is a very rational religion.
Take a debate about a point in religious law. If Ploni Almoni were to say "If I'm right, may God make that tree fly through the air", and a tree uproots itself and flies, most religions would be inclined to say that Ploni Almoni is in the right. Judaism, on the other hand, would say that the law cannot be decided by a tree, and go on debating.
Lest you think I'm exagerating, there is a story in the Talmud about this very thing happening. One rabbi disagreed with the other rabbis, and stubbornly refused to concede his point. In addition to the flying tree, he also made water flow uphill, and a heavenly voice declared that he was right. The other rabbis were not impressed, and eventually excommunicated him for disobedience.

Ok, what else is there to cover? Scripture. The Torah is the basis for all of Judaism, of course. So are the interpretations of the Torah.
You see, you can't just read a Torah scroll and expect to understand what's going on. Many things aren't meant to be taken literally. ("An eye for an eye", for example, is understood to mean that a person who knocks out someone's eye deserves to lose their own, but instead they have to pay a fine). Many things are only hinted it. For instance, by kosher slaughter it says something like "do it in the way I told you". Not very helpful on its own.
So the Written Torah is central, yes, but it doesn't stand alone. The Oral Torah is just as important.

And, last but not least, tradition. ("Tradition, tradition! Tradation, tradition!") Yes, Fiddler on the Roof got that much right- a heck of a lot of stuff is done because our ancestors did it. There's the idea that, if a community of Jews does something, it becomes holy by the virtue of having been done by a community of Jews. At least, that's the impression I got.
Emphasis on tradition varies, of course. Back in old-time Europe, "It was good enough for your father, so it's good enough for you" was enough of a reason for things. Nowadays, most young Jews would rather do something because of Reason or Experience.

I guess the Oral Law would also fall under "tradition", but I already mentioned it under "Scriptures".