If X were true, it would be inconvenient for science; therefore, X is false
is at best moderately compelling. We aren't just given that the Lord has arranged the universe for the comfort and convenience of the National Academy of Science. To think otherwise is to be like the drunk who insisted on looking for his lost car keys under the streetlight, on the grounds that the light was better there. (In fact it would go the drunk one better: it would be to insist that because the keys would be hard to find in the dark, they must be under the light.)
But why think in the first place that we would have to embrace this semideism in order to do science? Many contemporary physicists, for example, believe that Jesus was raised from the dead; this belief seems to do little damage to their physics. To be sure, that's physics; perhaps the problem would be (as Bultmann suggests) with medicine. Is the idea that one couldn't do medical research or prescribe medications if one thought that God has done miracles in the past and might even occasionally do some nowadays? To put the suggestion explicitly is to refute it; there isn't the faintest reason why I couldn't sensibly believe that God raised Jesus from the dead and also engage in medical research into, say, Usher's syndrome or multiple sclerosis, or into ways of staving off the ravages of coronary disease. What would be the problem? That it is always possible that God should do something different, thus spoiling my experiment? But that is possible: God is omnipotent. (Or do we have here a new antitheistic argument? If God exists, he could spoil my experiment; nothing can spoil my experiment; therefore....) No doubt if I thought God often or usually did things in an idiosyncratic way, so that there really aren't much by way discoverable regularities to be found, then perhaps I couldn't sensibly engage in scientific research; the latter presupposes a certain regularity, predictability, stability in the world. But that is an entirely different matter. What I must assume to do science, is only that ordinarily and for the most part these regularities hold. This reason, too, then, is monumentally insufficient as a reason for holding that we are somehow obliged to accept the principles underlying Troeltschian biblical scholarship.
Warranted Christian Belief