non-existent things as "turtle hair" and "hare horn." Thus, we should not believe that God created all things in the world. . . . How did He create the Universe? If the Holy Father is part of the universe, it is unreasonable that He created the world. I challenge the existence of God. Show me the evidence of the birth of God. What was He before His birth? Does He exist because He possesses an inherent nature? It is not rational to claim that all things exist before His birth. If there is a birth, or a beginning, there should be an end. It is unreasonable to say that He is almighty. . . . If, with knowledge, God created man and all things at His will, then did He create man blindly or ignorantly? How could He create sinful things, crimes, ignorance, and even blasphemers? This would be unreasonable. If He did all these things, it would be unreasonable that God sent people into exile, to make them suffer, rather than allowing them to stay in Paradise. How could God create men who do not respect Him? Taixu questions the existence of God because rationally if one looks at the world's situation there is no evidence of a god. He appears to tie this argument to the connections between Buddhism and science, and how superstition creates an obstacle on the path to enlightenment. In Taixu's own article “Science and Buddhism” he offers many interesting and original thoughts on science and superstition. Taixu's main argument in the article is that all of the superstition in the world such as “The superstition of God or the restriction of the ego” and “the superstition of reality” prevent the advance of scientific discovery because of the closed-mindedness of the superstitious people to see beyond their beliefs. Taixu writes, Science therefore, can never be the main support of Buddhism although it may act as a valuable auxiliary and much may be expected from uniting the two methods of investigation. From his writings Taixu's followers can grasp an understanding that he believes science is a valuable resource but because of people's steadfast faith in superstitions it will never be a successful asset to Buddhism. He seems to argue that science is a means to enlightenment but it will never allow someone to get there. In Taixu's words, "Scientific methods can only corroborate the Buddhist doctrine,