. Karl E.Peters, “The Image of God as A Model for Humanization,Zygon  9 (June 1974): 112.

. Ibid., pp. 112–13.

. This point of view has been eloquently argued by Alfred North Whitehead. In Science and the Modern World (New York: Macmillan Co., 1931), p. 19, he writes:…“the faith in the possibility of science, generated antecedently to the development of modern scientific theory, is an unconscious derivative from medieval theology.”

. Charles Hartshorne and William L. Reese, Philosophers Speak of God (Chicago: University of Chicago Press, 1953), pp. 15–25.

. Ibid., p. 351.

. Ibid., pp. 395–408.

. RichardSchlegel, “Quantum Physics and Human Purpose,” Zygon  8 (September-December 1973): 200–20.

. Hugo AdamBedau, “Complementarity and the Relation between Science and Religion,Zygon  9 (September 1974): 202–24; M. D.MacKay, “Complementarity in Scientific and Theological Thinking,”ibid.  , pp. 225–44.

. Werner Heisenberg, The Physicist's Conception of Nature, trans. A. J. Pomerans (New York: Harcourt, Brace & Co., 1958), p. 29.

. George A.Riggan, “Epilogue to the Symposium on Science and Human Purpose,Zygon  8(September‐December 1973): 474. I thank Riggan for explicating his views in private correspondence.

. See The Many‐Worlds Interpretation of Quantum Mechanics, ed. B. S. DeWitt and Neill Graham (Princeton, N.J.: Princeton University Press, 1973). A semipopular account has been given in a paper by B. S. DeWitt, “Quantum Mechanics and Reality,” in ibid.

. William James, The Varieties of Religious Experience (New York: Modern Library, 1902).

. Alfred North Whitehead, Process and Reality (New York: Macmillan Co., 1929), esp. p. 526: God is “the poet of the world, with tender patience leading it by his vision of truth, beauty, and goodness.”

. I discussed the limits of science in detail in Completeness in Science (New York: Appleton‐Century‐Crofts, 1967).

. Michael Polyani forcefully stated the role of nonconceptual learning even in science See his Personal Knowledge (London: Routledge & Kegan Paul, 1958).