IF THERE'S A GOD, WHY ISN'T MY LIFE EASIER?:

Francis Collins: The Scientist as Believer (Interview by John Horgan, February 2007, National Geographic)

Francis Collins finds a balanced ride between science and religion.
The often strained relationship between science and religion has become particularly combative lately. In one corner we have scientists such as Richard Dawkins and Steven Pinker who view religion as a relic of our superstitious, prescientific past that humanity should abandon. In the other corner are religious believers who charge that science is morally nihilistic and inadequate for understanding the wonders of existence. Into this breach steps Francis Collins, who offers himself as proof that science and religion can be reconciled. As leader of the Human Genome Project, Collins is among the world's most important scientists, the head of a multibillion-dollar research program aimed at understanding human nature and healing our innate disorders. And yet in his best-selling book, The Language of God, he recounts how he accepted Christ as his savior in 1978 and has been a devout Christian ever since. "The God of the Bible is also the God of the genome," he writes. "He can be worshiped in the cathedral or in the laboratory." Recently Collins discussed his faith with science writer John Horgan, who has explored the boundaries between science and spirituality in his own books The End of Science and Rational Mysticism. Horgan, who has described himself as "an agnostic increasingly disturbed by religion's influence on human affairs," directs the Center for Science Writings at the Stevens Institute of Technology in Hoboken, New Jersey. [...]

Horgan: Many people have a hard time believing in God because of the problem of evil. If God loves us, why is life filled with so much suffering?

Collins: That is the most fundamental question that all seekers have to wrestle with. First of all, if our ultimate goal is to grow, learn, and discover things about ourselves and things about God, then unfortunately a life of ease is probably not the way to get there. I know I have learned very little about myself or God when everything is going well. Also, a lot of the pain and suffering in the world we cannot lay at God's feet. God gave us free will, and we may choose to exercise it in ways that end up hurting other people. [...]

Horgan: I'm an agnostic, and I was bothered when in your book you called agnosticism a "cop-out." Agnosticism doesn't mean you're lazy or don't care. It means you aren't satisfied with any answers for what after all are ultimate mysteries.

Collins: That was a put-down that should not apply to earnest agnostics who have considered the evidence and still don't find an answer. I was reacting to the agnosticism I see in the scientific community, which has not been arrived at by a careful examination of the evidence. I went through a phase when I was a casual agnostic, and I am perhaps too quick to assume that others have no more depth than I did.

Horgan: Free will is a very important concept to me, as it is to you. It's the basis for our morality and search for meaning. Don't you worry that science in general and genetics in particular—and your work as head of the Genome Project—are undermining belief in free will?

Collins: You're talking about genetic determinism, which implies that we are helpless marionettes being controlled by strings made of double helices. That is so far away from what we know scientifically! Heredity does have an influence not only over medical risks but also over certain behaviors and personality traits. But look at identical twins, who have exactly the same DNA but often don't behave alike or think alike. They show the importance of learning and experience—and free will. I think we all, whether we are religious or not, recognize that free will is a reality. There are some fringe elements that say, "No, it's all an illusion, we're just pawns in some computer model." But I don't think that carries you very far.

Horgan: What do you think of Darwinian explanations of altruism, or what you call agape, totally selfless love and compassion for someone not directly related to you?

Collins: It's been a little of a just-so story so far. Many would argue that altruism has been supported by evolution because it helps the group survive. But some people sacrificially give of themselves to those who are outside their group and with whom they have absolutely nothing in common. Such as Mother Teresa, Oskar Schindler, many others. That is the nobility of humankind in its purist form. That doesn't seem like it can be explained by a Darwinian model, but I'm not hanging my faith on this.

Of course, Mr. Horgan's objections are precisely those that stem from self-absorption and lack of consideration.

Posted by Orrin Judd at May 12, 2007 12:00 AM