As Bertrand Russell puts it, Knowledge is of two kinds - knowledge of things and knowledge of truths. This dichotomy exists in religion as well as in science. For instance, to the scientist who regards biological evolution as a scientific fact, there are two aspects to be considered. One is related to the organic part of species and the other relates to the law of evolution which is inherently and covertly operative in the continuing process of change among the species.
When an evolutionist studies the outward physical appearance of species, he may be said to be studying 'things'. Whereas when he studies the law of evolution, he deals with that aspect of the subject, which is termed as the study, or knowledge of ‘truths.'
Every evolutionist knows that there does exist a basic difference between the two aspects. As far as the study of things or the phenomena of evolution is concerned, direct evidence is available. For instance, because the study of fossils found in various layers of the earth's crust is possible at the level of observation, working hypothesis may be based thereon.
On the contrary, as far as facts about the law of evolution are concerned, due to the impossibility of objective observation, direct argument is not possible. For instance, the concept of sudden mutations in the organs is entirely based on assumptions rather than on direct observation. In the case of mutations, external changes are observable, but the cause, that is, the law of nature, is totally unobservable. That is why all the evolutionists make use of indirect argument, which in logic is known as inferential argument.
The concept of mutation forms the basis of the theory of evolution. However there are two aspects to the matter. One comes under observation, but the second part is totally unobservable. It is only by making use of the principle of inference that this second part of evolution may be included in the theory of evolution.
It is a commonplace that all the offspring of men or animals are not uniform. Differences of one kind or another are to be found. In modern times this biological phenomenon has been scientifically studied. These studies have revealed spontaneous changes suddenly produced in the foetus in the mother's womb. It is these changes that are responsible for the differences between children of the same parents.
These differences between offsprings are observable. But the philosophy of evolution subsequently formed on the basis of this observation is totally unobservable and is based only on inferential argument. That is to say that the 'things' of evolution are observable, while the 'truths' inferred from observation are unobservable.
Now, what the evolutionist does is put a goat at one end and a giraffe at the other. Then taking some middle specimens of the fossils he forms a theory that the neck of one of the offspring of the earlier generation of the goat was somewhat taller. Then when this particular offspring with the taller neck gave birth, this tallness for generations over millions of years ultimately converted the initial goat with a taller neck into a species like the giraffe in its advanced stage. Charles Darwin writes of this change in his book The Origin of Species: "It seems to me almost certain that an ordinary hoofed quadrupled might be converted into a giraffe" (p. 169).
In this case, the existence of differences between the various offspring of a goat is itself a known fact. But the accumulation of this difference, generation after generation, over millions of years resulting in a new species known as 'giraffe' is wholly unobservable and unrepeatable. This conclusion has been inferred from observation only; the whole process of mutation developing into a new species has never come under our direct observation.
Exactly the same is true of the subject of religion. One aspect of the study of religion is the study of its history, its personalities, its injunctions, its rites and its rituals. The above division (knowledge of things and knowledge of truths) amounts to a study of the 'things' of religion. In respect of religion, objective information is likewise available. As such, the study of religion too can be done on the basis of direct observations exactly as is done in the study of biological evolution.
The second aspect of the study of religion is what is termed, in general, beliefs pertaining to the unseen world. These are the beliefs that are beyond our known sensory world. That is, the existence of God and the angels, revelation, hell and heaven, etc. In this other aspect of religion direct observations do not exist. The study of religion must, therefore, be done in the light of that logical principle called inference on the basis of observation, that is, the same logical principle which the evolutionists employ in the second aspect of their theory.
Looked at in the light of this principle, both religion and science are at a par. Both have two equally different parts. One part is based on such scientific certainty as permits direct argument. The other part is based on scientific inference, to prove which only the principle of indirect argument may be used. Keeping this logical division before us, we can find no actual difference between the two.
The unnecessary apologia for religious uncertainty made by Professor Badham is occasioned by his inability to consider this difference, and his confusing one area of study with another. Making the error of false analogy, he is comparing the first part of science to the second part of religion and looking at the second part of religion in the light of the first part of science. This meaningless comparison is responsible for the ill-considered conclusions he has arrived at in his article.
Had the worthy Professor compared the first part of science to the first part of religion and the second part of science to the second part of the religion, his inferiority complex (as a man of religion) would have ceased to exist. He would have felt that, purely as a matter of principle the wrong parallels had been drawn. The argument used in the first part of science is equally applicable to the first part of religion. Similarly the argument applied to the second part of science is equally applicable to the second part of religion.
This is a truth which has been acknowledged even by a staunch and leading atheist like Bertrand Russell. At the beginning of his book Why I am not a Christian he has set forth what he considers a valid argument. He points out that in his view all the great religions of the world ¬Buddhism, Hinduism, Christianity, Islam and Communism – were all untrue and harmful, and that it is not possible to prove their validity from the logical point of view. Those who have opted for one religion or the other have done so, according to Russell, under the influence of their traditions and environment, rather than on the strength of argument.
However, Bertrand Russell has admitted this fact when he says, "there is one of these arguments which is not purely illogical. I mean the argument from design. This argument, however, was destroyed by Darwin."
He intends here to say that the existence of God is proved by the argument that in this world where there is design there should be a designer. He admits that this method of argument in its nature is the same as that used to prove scientific concepts. However, even after this admission, he rejects this argument by saying that it has been destroyed by Darwinism.
This is, however, a wholly baseless point, as Darwin's theory is related to the Creator’s process of creation rather than to the existence of the Creator. To put it briefly, Darwinism states that the various species found in the world were not separate creations but had changed from one species into separate species over a prolonged period of evolution by a process of natural selection.
It is obvious that this theory is not related to the existence or non-existence of God. It deals with the process of Creation instead of the Creator. That is to say, if it was hitherto believed that God created each species separately, now after accepting the theory of evolution it has to be believed that God originally created an initial species which was invested with the capability of multiplying into numerous species. And then He set in motion a natural process in the universe favourable to such multiplication. In this way, over a long period of time this primary species fulfilled its potential by changing into innumerable species. To put it another way, the theory of evolution is not a study of the existence of God, but simply of how God has displayed in the universe his power of creation. That is why Darwin himself has concluded his famous book The Origin of Species with these words:
There is grandeur in this view of life, that having been originally breathed by the Creator into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being evolved (p. 408).
It is true that the new facts regarding the universe discovered in the twentieth century have revolutionized the world of logic. Now the difference between religious argument and scientific argument which had been erroneously conceived prior to the twentieth century has been eliminated. Now in respect of argument, the case of science too has reached exactly the same point as religion.