 If process theism is not based on revelation, neither is it based on naïve appeals to science, including the social sciences. It is no more characteristic of process thought to give a “scientific” argument for the existence of God than to give a reductionistic account of religious belief by means of a theory in sociology, psychology, or more broadly, what F. LeRon Shults calls “the biocultural study of religion” (Shults 2018). As far as Whitehead and Hartshorne are concerned, the working assumptions of the sciences are no more or less open to question and clarification than the working assumptions of religion. Process thought teaches a modest skepticism about the competencies of science that is arguably in the spirit of science itself. Indeed, the theory of actual entities and their prehensions is Whitehead’s alternative to the metaphysical worldview that developed as a result of the dramatic successes of early modern science—Whitehead calls it “scientific materialism.” The theory of actual entities is a response to the idea that the “stuff” of which the world is made is devoid of mind-like qualities—Whitehead refers to this as “vacuous actuality.” The theory of prehensions is a response to the idea that bits of matter can exist at definite places and times without any essential reference to other places and times—Whitehead refers to this as “simple location.” The fact is that Whitehead wrote relatively little about God and a great deal about how his philosophy of organism resolves problems of metaphysics and epistemology inherited from a prior age.