on one side and on the other side admitting it as a disproof of our doctrine of the Absolute. Such an alternative is not logical. If you wish to refute a wide theory based on general grounds, it is idle merely to produce facts which upon it are not explained. For the inability to explain these may be simply our failure in particular information, and it need imply nothing worse than confirmation lacking to the theory. The facts become an objection to the doctrine when they are incompatible with some part of it; while, if they merely remain outside, that points to incompleteness in detail and not falsity in principle. A general doctrine is not destroyed by what we fail to understand. It is destroyed only by that which we actually do understand, and can show to be inconsistent and discrepant with the theory adopted.
And this is the real issue here. Error and evil are no disproof of our absolute experience so long as we merely fail to see how in detail it comprehends them. They are a disproof when their nature is understood in such a way as to collide with the Absolute. And the question is whether this understanding of them is correct. It is here that I confidently join issue. If on this subject there exists a false persuasion of knowledge, I urge that it lies on the side of the objector. I maintain that we know nothing of these various forms of the finite which shows them incompatible with that Absolute, for the accepting of which we have general ground. And I meet the denial of this position by pointing out assumed knowledge where really there is ignorance. It is the objector who, if any one, asserts omniscience. It is he who claims to understand both the infinite and the finite, so as to be aware and to be assured of their incompatibility. And I think that he much overestimates the extent of human power. We cannot know that the finite is in collision with the Absolute. And if