I The Method of Argument

The Method of Argumen which are profoundly meaningful, but uppermost in the hierarchy of truths are those, which relate to the beginning and end of human existence, and here our traditional studies of biology and physiology do not help us. As a western scientist has so aptly put it: “The knowable is unimportant and the important is unknowable.” To the list of criteria for acceptability, the modern mind has added that of there being no other explanation available, except that suggested by whatever aspects of the given phenomenon have come within our experience. That is, that method of argument is also valid in which although the real fact is not directly observable, some such aspect of it comes to our experience from which the existence of a reality can be supposed. What is arrived at in this way is a working hypothesis, which may be discarded when facts come to light, which are more consistent than the initial findings. But even into this category, the modern mind will not permit religion to enter. It is regarded not only as being incomprehensible, but as being wholly wrong and without foundation. In fact, this last criterion is one, which could be used in support of religion. But on a purely material basis, exactly the reverse has happened. That is, to explain religious phenomena, physical explanations are offered, but, where none can be produced, religion is rejected as fallacious. The case made out in modern times against religion is, however, marred by a major contradiction. On the one hand, the modern mind says that since religion is a collection of beliefs whose truths are impossible to demonstrate, we cannot, in consequence, expect a general acceptance of them. It is purely a matter of personal faith. On the other hand, a host of philosophers and scientists now assert that modern discoveries have totally nullified religious beliefs leaving no question even of personal faith. These statements would appear at first glance to have a certain consistency with each other, but in actual fact, they are mutually contradictory. If we concede that religion belongs to a domain, which lies outside the realms of logic, we must also grant that if its truth cannot be proved, then neither can its falsity. Antagonists of religion