Campaigning against religion can be socially counterproductive. If teachers take the uncompromising line that God and Darwinism are irreconcilable, many young people raised in a faith-based culture will stick with their religion and be lost to science. Moreover, we need all the allies we can muster against fundamentalism - a palpable, perhaps growing concern.
Mainstream religions - such as the Anglican Church - should be welcomed as being on our side in any such confrontation. (Indeed, one reason I would like to see them stronger is that the archbishops who lead the Church of England, Rowan Williams and John Sentamu, two remarkable but utterly different personalities, both elevate the tone of our public life.)
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It is astonishing that human brains, which evolved to cope with the everyday world, have been able to grasp the counterintuitive mysteries of the cosmos and the quantum. But there seems no reason why they should be matched to every intellectual quest - we could easily be as unaware of crucial aspects of reality as a monkey is of the theory of relativity.
This seems to have been Charles Darwin's attitude to religion, at least at some stage in his life. In a letter to the Swiss-American biologist Louis Agassiz, he said: "The whole subject is too profound for the human intellect. A dog might as well speculate on the mind of Newton. Let each man hope and believe as he can."
This is a glaringly different stance from that adopted by some of Darwinism's high-profile proponents today. We should all oppose - as Darwin did - views manifestly in conflict with the evidence, such as creationism. (Last year's Templeton winner, Francisco Ayala, has been in the forefront of that campaign in the US.) But we shouldn't set up this debate as "religion v science"; instead, we should strive for peaceful coexistence with at least the less dogmatic strands of mainstream religions, which number many excellent scientists among their adherents.
This, at least, is my view - a pallid and boring one, both for those who wish to promote constructive engagement between science and religion, and for those who prefer antagonistic debate. I am, I suppose, an "accommodationist" - a disparaging epithet used by anti-religion campaigners to describe those who don't share their fervour. Richard Dawkins described me as a "compliant quisling".