According to Francis Collins, author of The Language of God, New Earth Creationists necessarily reject evolutionary theory, but to do so is highly problematic for them in the face of the massive accumulation of evidence in support of "biological descent with modification". On the other hand, scientists who use science to deny the authenticity of religion logically overstep the bounds of science in making their claim. As the evolutionist Stephen J Gould has written, "Science cannot adjudicate the issue of God's possible superintendence of nature".
These are core issues that Francis Collins addresses in his book The Language of God, the title referring to DNA, the "code of life". In the first part of the book he describes the course of his career as a scientist - first as a physical chemist specialising in quantum mechanics (PhD), then a physician and experimental geneticist, and finally leader of Human Genome Project from 1995 to 2002. He was an atheist well into his career, until he encountered CS Lewis' "The Problem of Pain". He relates being utterly persuaded by Lewis' argument that the Moral Law (the Law of Right Behaviour that we all find inside of ourselves) is a "signpost to God". He maintains a conviction that despite decades of research in evolutionary genetics, there is no satisfactory explanation for the emergence of a sense of moral law and a hunger for God that humans have.
Shortly after reading CS Lewis, Collins abandoned his atheism to become a Christian. This change of position eventually led him to write: "If we as Christians declare that God the creator does exist, then we must suppose that this belief may be fully harmonised with good science about the nature of the universe and life on earth". Much in the book seeks to fulfill this mission, promoting the model of "Theistic Evolution" (TE) as an avenue to truth, respecting both good science and good theology. The model acknowledges God to be the creator of the universe (some 14 billion years ago) and the author of life, yet allows that current life forms (including mankind) have descended from common ancestors over eons of time, through the process of Darwinian Evolution. His chapter on human genetics provides a riveting account of how scientists are exploring the relatedness of humans to other species, and working out the lines of descent from common ancestors. In the context of biological descent, TE allows for the dawning of spiritual consciousness in mankind, bringing moral awareness and the freedom to obey God or to rebel against him. And so, the author asserts, TE allows science and faith to fortify each other - "We need not view the advance of science as a threat to God or our faith".
Although Collins clearly is a proponent of TE, he tries to offer a careful and fair appraisal of other models of creation. And so, some space in the book is devoted to a discussion of Intelligent Design theory (ID). This theory holds that many biological forms are just too complex to be accounted for by the random genetic changes and selection that supposedly drive Darwinian Evolution. And so ID proposes that God has initiated multiple acts of special creation over geological time, using the same building blocks of DNA. Proponents famously wish to have ID taught in schools' science curricula, whereas opponents object on the basis that ID is merely supposition, not science. In this view ID is an opportunistic theory that could only be validated in a negative way, i.e. if evolutionary genetics were ultimately stymied in the attempt to account for the emergence of particular examples of biological complexity. As Darwin himself wrote in the Origin of Species, "If it could be demonstrated that any complex organ existed, not possibly formed by numerous successive slight modifications, my theory would absolutely break down". However, in Collins' view science is nowhere near the point of capitulation in this regard.
Overall the book seems well written and well organised, providing a useful introduction to the intellectual and faith-based foundations for the different views of creation that exist. And Collins' plea is well taken, regarding the need to strive for harmony between faith and science, that Christians may avoid losing credibility in their witness to the unbelieving world.
Readers are presented with a bonus in the form of the Appendix to the book, which is actually a fascinating and very useful survey of bioethics, in relation to issues like DNA testing, stem cells and cloning, and genetic enhancement (sex selection, designer babies etc).
March 2008.

James Watson, co-discoverer of the spiral ladder of the double helix of our DNA plus the founding head of the Human Genome Project, had little time for religion. Indeed, he and his fellow helix discoverer Francis Crick seized the opportunity of the 50th anniversary celebration of their historic discovery to dump on religion. Watson told the media that he stopped attending Mass at the onset of World War II, because "I came to the conclusion that the church was just a bunch of fascists that supported Franco." Besides, he opined, "Every time you understand something, religion becomes less likely." (Telegraph, March 22, 2003)

In 1992, Watson left that post because of concerns over commercialization of the human genome. He was succeeded by American medic Francis Collins. Collins reversed Watson's religious trajectory. He started as an agnostic, but became a Christian. And he has now written The Language of God (Free Press, 2006), explaining how that happened.

Collins' parents were well-educated, but somehow, after World War II, they ended up living frugally on a farm in the Shenandoah Valley of Virginia. Life was creative and fun there, but he remembers, "faith was not an important part of my childhood."

He found much to support his agnosticism in university, especially because he probably wasn't much interested in what must have seemed purely philosophical questions at the time. But then he entered medicine. Of course, in medicine, life, death, and suffering were shoved in his face daily. Like any intelligent person, he had to ask, "What do I really believe?"

Asa medical student, he tended patients who were strong Christians, and he recalls, "I witnessed numerous cases of individuals whose faith provided them with a strong reassurance of ultimate peace, be it in this world or the next, despite terrible suffering that in most instances they had done nothing to bring on themselves."

Then, a dying old woman asked him the deplorable question: What did he, the doctor, believe-but he really did not know.

He thought he should try to find out what he believed, so he tried reading Cliff's Notes on world religions. But that wasn't really much use. It told him what a lot of people, living and dead, have believed. But he had already seen living examples. A local Methodist minister suggested he read C.S. Lewis' Mere Christianity.

Collins was not the first person to grasp the significance of Lewis' account of the Moral Law: that sense we all have of right and wrong, despite the fact that we often do the wrong rather than the right. Collins determined that the Moral Law is a sign of God. Eventually, he became a Christian, and one can hope that his faith stood him in good stead amid the ferocious politics of a science awaiting commercialization.

That Collins is in many ways an exemplary Christian cannot be doubted. The January/February 2007 edition of the American Scientific Affiliation' s newsletter is expected to provide an account of his medical relief work in Nigeria, "Life and God in West Africa."

And yet, his well-written account of his conversion is troubling. Collins owes his conversion to C.S. Lewis, but he typifies the petering out of Lewis' legacy. Too many people have relied on Lewis and too few have followed in his path of rigorous argument.

For more, go here: http://post-darwinist.blogspot.com/2006/11/part-two-does-it-matter-that-genome.html

(Does it matter that genome mapper Francis Collins became a Christian?)

Excellent factual book with regards to this subject of God and Science...but not an easy read. Helpful if you have prior knowledge of Darwin, Freud, C.S. Lewis and others of that calibre

Dr. Collins succeded in writing a concise, yet readable, review of the progress of science and molecular biology. This books shows that science and religion are not mutually exclusive but may lead together to a better understanding of the human kind. It provides a different perspective to that offerred by Dawkins and should be read by anyone interested in the topic.