It is commonly assumed that the secular trend of our culture dur-
ing recent centuries has resulted mainly from the impact of science
upon society generally and, more particularly, upon religion. No
doubt there is much truth in this presumption, especially if a broad
and generous meaning of science is intended that does not refer
simply to the findings of the special sciences but rather to a strong
cultural disposition to favor such things as analysis, empirical investi-
gation, the careful assessment of evidence, causal explanation, and
a cautious construction of hypotheses.

But apparently it is more often supposed that the chief threat
to religion and religious culture is simply the body of knowledge
accumulated by the natural sciences, that scientific knowledge con-
tradicts the knowledge claims of religion or the religious tradition.
Accordingly, there is an opinion prevailing among us that the major
academic hazard to a person's religious faith is the study of the natu-
ral sciences and that, therefore, to run this course unscathed merits
high moral approbation for the victor.

Now it should be entirely obvious on a little reflection that there
is no justification for this view, even though the knowledge claims

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