 A burgeoning question in recent years is whether the cognitive science of religion (CSR) has significance for the truth or rationality of religious commitment. According to CSR, belief in supernatural agents appears to be cognitively natural (Barrett 2004, Kelemen 2004, Dennett 2006, De Cruz, H., &amp; De Smedt, J. 2010) and easy to spread (Boyer 2001). The naturalness of religion thesis has led some, including Alvin Plantinga it seems (2011: 60), to imply that we have scientific evidence for Calvin’s sensus divinitatis. But others have argued that CSR can intensify the problem of divine hiddenness, since diverse religious concepts are cognitively natural and early humans seem to have lacked anything like a theistic concept (Marsh 2013). There are many other questions being investigated about CSR, such as whether it provides a debunking challenge to religion (Murray &amp; Schloss 2009), whether it poses a cultural challenge for religious outlooks like Schellenberg’s Ultimism (Marsh 2014), and whether it challenges human dignity (Audi 2013). Needless to say, at the present time, there is nothing like a clear consensus on whether CSR should be seen as worrisome, welcome, or neither, by religious believers.