 The first objection makes most sense if we are working with a relatively simple distinction between doctrines (creedal items derived from, say, the Bible or later theological reflection) and experience. But as we have seen, doctrine and experience are likely to be mutually informing, and it is reasonable to suppose that in some cases religious understanding involves a kind of amalgam of doctrinal scheme and body of experience, where these elements cannot in any simple way be separated out.