Let us consider Flew’s main contention, that the onus of proof lies on the theist. The “proof” which is required of the theist involves (a) showing that his concept of God is such that the existence of God is theoretically possible and (b) providing sufficient reasons, though not necessarily a demonstration, to warrant believing that God exists. The “onus” which is on the theist does not preclude the possibility of a theistic proof. It is similar to the “onus” which is on the prosecutor in an English court: it is up to the prosecutor to prove guilt, but such proof is possible. And just as the prosecutor does not have to drop his personal conviction—if he has one—that the defendant is guilty, the theist does not have to drop his own theistic belief. What Flew is asking the theist to do is to accept a procedure. Like the affirmative side in a debate, the theist is asked to concede that if he has not provided grounds for what he affirms, he has lost the debate— whether or not the opposition says anything. If a theist moves, “Resolved that this house affirms the existence of God”, the presumption in the debate is atheistic; the theist has to prove his claim or lose the debate. He is like a prosecutor in a court where the procedural rule is that innocence is presumed; the prosecutor must prove guilt or lose his case. Flew holds that the presumption of atheism is a better procedure than the presumption of theism, where the atheist would affirm, “Resolved that this house affirms the non-existence of God”, and the atheist would have to prove his claim or lose the argument.