Pearson Edexcel Level 3 Advanced GCE in Religious Studies – Anthology
18Extract 3: Basil Mitchell and Antony Flew, ‘Theology and
Falsification: A Symposium’ (1971)
Taken from: T he Philosophy of Religion edit ed by Basil Mit c hell (Oxford Universit y
Press, 1977), Chapt er 1 T heology and Falsific at ion: A Symposium, pp. 18-22.
C. BASIL MITCHELLFlew's article is searching and perceptive, but there is, I think, something odd
about his c onduc t of the theologian's c ase. The theologian surely would not deny
that the fac t of pain c ounts against the assertion that God loves men. This very
inc ompat ibilit y generat es t he most int rac t able of t heologic al proble ms – the
problem of evil. So t he t heologian does rec ognize the fac t of pain as c ounting
against Christ ian doc t rine. But it is t rue t hat he will not allow it – or anything – to
c ount dec isively against it ; for he is c ommit t ed by his fait h t o t rust in God. His
attitude is not that of the detached observer, but of the believer.
Perhaps this c an be brought out by yet another parable. In time of war in an
oc c upied c ountry, a member of the resistanc e meets one night a stranger who
deeply impresses him. They spend that night together in c onversation. The
Stranger tells the partisan that he himself is on the side of the resistanc e – indeed
that he is in c ommand of it, and urges the partisan to have faith in him no matter
what happens. The partisan is utterly c onvinced at that meeting of the Stranger's
sinc erity and c onstanc y and undertakes to trust him.
They never meet in c onditions of intimac y again. But sometimes the Stranger
is seen helping members of the resistanc e, and the partisan is grateful and says to
hi s friends, 'He is on our side.'
Sometimes he is seen in the uniform of the polic e handing over patriots to the
oc c upying power. On these oc c asions his friends murmur against him; but the
part isan st ill says, 'He is on our side.' He st ill believes t hat , in spite of appearances,
the Stranger did not deceive him. Sometimes he asks the Stranger for help and
receives it. He is then thankful. Sometimes he asks and does not receive it. Then
he says, The Stranger knows best.' Sometimes his friends, in exasperation, say,
'Well, what would he have to do for you to admit that you were wrong and that he
is not on our side?' But the partisan refuses to answer. He will not c onsent to put
t he St ranger t o t he t est. And somet imes his friends c omplain, 'Well, if that's what
you mean by his being on our side, the sooner he goes over to the other side the
better.'
The partisan of the parable does not allow anything to c ount dec isively against
the proposition 'The Stranger is on our side.' This is bec ause he has c ommitted
h ims e lf to trust the Stranger. But he of c ourse rec ognizes that the Stranger's
ambiguous behaviour does c ount against what he believes about him. It is prec isely
this situation whic h c onstitutes the trial of his faith.
When the partisan asks for help and doesn't get it, what c an he do? He c an (a)
c onc lude that the stranger is not on our side; or (b) maintain that he is on our side,
but that he has reasons for withholding help.