The error is great. Science may start by expressing its observations in abstruse and complicated formulae. But once they are translated into life, they too become simple and commonplace.
Medical science may employ meticulous care in examining an involved case, and put to work much technical knowledge expressed in abstruse terms. But when it comes to telling the sick person what is wrong and what has to be done, it must be made simple enough. "Take this medicine. Avoid X in your diet. Rest a lot for several days." The knowledgeable doctor does not explain to the patient the fundamental formulae or of drugs that affect it. He only states the bare essentials of the treatment.
Again, anyone nowadays can use the telephone or radio. They have become parts of everyday life. The rules for getting the best out of them are explained to the user in simple, ordinary, everyday language. All the abstruse terminology of technicalities is omitted. The proper place for that sort of language is in the scientific and industrial centres which invent and construct the instruments, or in the books and libraries dedicated to the matter.
It is therefore unjust and illogical for science to regard religious affirmations as simple and outside their sphere merely because they are not expressed in abstruse or scientific terminology. It is in fact the glory of religion that its principles and precepts can be expressed in simple everyday words to be understood by the people.
Further, if the precepts and principles of religion were within the scope of human research, proof, and taste, there would be no need for apostles or prophets. We could have constructed it ourselves, just as scientist and manufacturer together construct a machine.
Man has, in no age so far, been able to claim that he has researched into and mastered all the secrets of this earth, or knows all that there is to know. Man is still evolving. He must frequently correct his errors. And he has still much ignorance to turn into knowledge.
Now let us examine the boundaries of scientific domain, and what problems the sciences have a right to express opinions about. Has the range of their activities, and the realm of their researches, become fixed within definite limits?
The subject that the experimental sciences must study is the material world – material phenomena alone. The scientific tools, and their measures for attaining their goals, consist of OBSERVATION, HYPOTHESIS. EXPERIMENT with CONTROL, and PROOF. They work on the world and its objects, from the largest to the infinitesimal. Hence they are judged to be objective and impersonal. If their findings accord with the external world, they are accepted. If not, they are rejected. Testing proves the conformity of a finding with the world around it.
Which scientific research has the right to penetrate the realm of faith and belief? At what point do the experimental sciences make contact with God?
In fact, the experimental sciences have nothing to do with a person's faith or lack of faith. Since the sphere of the natural sciences is natural phenomena, they cannot express an opinion about God, whether negative or positive. All religious schools, at least of the People of the Book, teach us that God is not bodily substance. The five senses cannot perceive Him. He is not contained in the space-time continuum.