 At this point, the evolutionist will probably throw up his or her hands in despair. Where did the idea of ‘makeshift compromise’ come from except from Johnson’s imagination? In actual fact, many significant theologians of our age think that, with respect to miracles, science and religion have no conflict (Barth 1949; Gilkey 1985). They would add that faith without difficulty and opposition is not true faith, either. “As the Danish philosopher Søren Kierkegaard … taught us, too much objective certainty deadens the very soul of faith. Genuine piety is possible only in the face of radical uncertainty” (Haught 1995, 59). Such thinkers, often conservative theologically, are inspired by Martin Buber to find God in the center of personal relationships, I-Thou, rather in science, I-It. For them there is something degrading in the thought of Jesus as a miracle man, a sort of fugitive from the Ed Sullivan Show. What happened with the five thousand? Some hokey-pokey over a few loaves and fishes? Or did Jesus fill the multitude’s heart with love, so there was a spontaneous outpouring of generosity and sharing, as every one in the crowd was fed by the food brought by a few? These theologians would agree fully with the first part of Johnson’s characterization of “theism”. Things were very different thanks to Jesus’ presence and actions. What they deny, here or elsewhere, is the need to search for exception to law.