▁this ▁means ▁scientific ▁claims ." ▁ ▁G ould ' s ▁observation ▁that ▁" Th ese ▁two ▁mag ister ia ▁do ▁not ▁overlap ..." ▁does ▁not ▁consider ▁the ▁claims ▁of ▁many ▁relig ions ▁upon ▁material ▁reality , ▁such ▁as ▁m ira cles ▁or ▁prayer . ▁ ▁Daw kins ▁also ▁arg ues ▁that ▁a ▁religion ▁free ▁of ▁divine ▁inter vention ▁would ▁be ▁far ▁different ▁from ▁any ▁existing ▁ones , ▁and ▁certainly ▁different ▁from ▁the ▁Abraham ic ▁relig ions . ▁Moreover , ▁he ▁claims ▁that ▁relig ions ▁would ▁be ▁only ▁too ▁happy ▁to ▁accept ▁scientific ▁claims ▁that ▁supported ▁their ▁views . ▁For ▁example , ▁if ▁DNA ▁evidence ▁proved ▁that ▁Jesus ▁had ▁no ▁earth ly ▁father , ▁Daw kins ▁claims ▁that ▁the ▁argument ▁of ▁non - over la pping ▁mag ister ia ▁would ▁be ▁quickly ▁dropped . ▁ ▁The ▁the olog ian ▁Friedrich ▁Wilhelm ▁Graf ▁has ▁been ▁sympath etic ▁to ▁the ▁approach , ▁but ▁claims ▁it ▁for ▁the ▁the ological ▁side ▁- ▁Graf ▁assumes ▁that ▁e . g . ▁creation ism ▁may ▁be ▁interpreted ▁as ▁a ▁reaction ▁of ▁religious ▁communities ▁on ▁the ▁Ver welt ans cha ul ich ung ▁of ▁( natural ) ▁science ▁in ▁social ▁Dar win ism . ▁That ▁said , ▁attempts ▁to ▁comp ete ▁with ▁religion ▁by ▁natural ▁science ▁may ▁generate ▁a ▁back l ash , ▁that ▁is ▁det r iment al ▁to ▁both ▁sides . ▁ ▁C iar án ▁B enson , ▁a ▁sec ular ▁human ist , ▁def ends ▁the ▁spiritual ▁as ▁a ▁category ▁against ▁both . ▁He ▁assumes ▁that ▁while ▁G