THE MORE DEEPLY SCIENTISTS see into the secrets of the universe, you’d expect, the more God would fade away from their hearts and minds. But that’s not how it went for Allan Sandage. Now slightly stooped and white-haired at 72, Sandage has spent a professional lifetime coaxing secrets out of the stars, peering through telescopes from Chile to California in the hope of spying nothing less than the origins and destiny of the universe. As much as any other 20th-century astronomer, Sandage actually figured it out: his observations of distant stars showed how fast the universe is expanding and how old it is (15 billion years or so). But through it all Sandage, who says he was “”almost a practicing atheist as a boy,'’ was nagged by mysteries whose answers were not to be found in the glittering panoply of supernovas. Among them: why is there something rather than nothing? Sandage began to despair of answering such questions through reason alone, and so, at 50 , he willed himself to accept God. “”It was my science that drove me to the conclusion that the world is much more complicated than can be explained by science,'’ he says. “”It is only through the supernatural that I can understand the mystery of existence.'’

Something surprising is happening between those two old warhorses science and religion.

Historically, they have alternated between mutual support and bitter enmity. Although religious doctrine midwifed the birth of the experimental method centuries ago (following story), faith and reason soon parted ways. Galileo, Darwin and others whose research challenged church dogma were branded heretics, and the polite way to reconcile science and theology was to simply agree that each would keep to its own realm: science would ask, and answer, empirical questions like “”what'’ and “”how'’; religion would confront the spiritual, wondering “”why.'’ But as science grew in authority and power beginning with the Enlightenment, this detente broke down. Some of its greatest minds dismissed God as an unnecessary hypothesis, one they didn’t need to explain how galaxies came to shine or how life grew so complex. Since the birth of the universe could now be explained by the laws of physics alone, the late astronomer and atheist Carl Sagan concluded, there was “”nothing for a Creator to do,'’ and every thinking person was therefore forced to admit “”the absence of God.'’ Today the scientific community so scorns faith, says Sandage, that “”there is a reluctance to reveal yourself as a believer, the opprobrium is so severe.'’

Some clergy are no more tolerant of scientists. A fellow researcher and friend of Sandage’s was told by a pastor, “”Unless you accept and believe that the Earth and universe are only 6,000 years old [as a literal reading of the Bible implies], you cannot be a Christian.'’ It is little wonder that people of faith resent science: by reducing the miracle of life to a series of biochemical reactions, by explaining Creation as a hiccup in space-time, science seems to undermine belief, render existence meaningless and rob the world of spiritual wonder.

But now “”theology and science are entering into a new relationship,'’ says physicist turned theologian Robert John Russell, who in 1981 founded the Center for Theology and the Natural Sciences at the Graduate Theological Union in Berkeley. Rather than undercutting faith and a sense of the spiritual, scientific discoveries are offering support for them, at least in the minds of people of faith. Big-bang cosmology, for instance, once read as leaving no room for a Creator, now implies to some scientists that there is a design and purpose behind the universe. Evolution, say some scientist-theologians, provides clues to the very nature of God. And chaos theory, which describes such mundane processes as the patterns of weather and the dripping of faucets, is being interpreted as opening a door for God to act in the world.

From Georgetown to Berkeley, theologians who embrace science, and scientists who cannot abide the spiritual emptiness of empiricism, are establishing institutes integrating the two. Books like “”Science and Theology: The New Consonance'’ and “”Belief in God in an Age of Science'’ are streaming off the presses. A June symposium on “”Science and the Spiritual Quest,'’ organized by Russell’s CTNS, drew more than 320 paying attendees and 33 speakers, and a PBS documentary on science and faith will air this fall.