The Language of God: A Scientist Presents Evidence for Belief by Francis S. Collins

From Barnes & Noble

"God gave us an opportunity through science to understand the natural world, but there will never be a scientific proof of God's existence…. God examines the natural and God stands outside the natural." Dr. Francis S. Collins, the man at the helm of the Human Genome Project, doesn't think that science and faith are foes. In fact, this world-renowned physician-geneticist regards scientific research as a reassuring counterpart of faith. In The Language of God, Collins describes how his Christian faith has worked in tandem with his search for scientific truth.

From the Publisher

Dr. Francis Collins, head of the Human Genome Project, is one of the world's leading scientists. He works at the cutting edge of the study of DNA, the code of life. Yet he is also a man of unshakable faith in God and scripture. He believes that God cares about us and can intervene in human affairs -- on rare occasions, even miraculously. Collins has personally discovered some of the scientific evidence for the common descent of all living creatures, even though he repudiates the materialist, atheistic worldview argued by many prominent Darwinists.

In short, Dr. Collins provides a satisfying solution for the dilemma that haunts everyone who believes in God and respects science. Faith in God and faith in science can be harmonious -- combined into one worldview. The God that he believes in is a God who can listen to prayers and cares about our souls. The biological science he has advanced is compatible with such a God. For Collins, science does not conflict with the Bible, science enhances it.

For many years Dr. Collins kept his views largely to himself, as he helped oversee the Human Genome Project's stunning sequencing of the code of life. Now, in what may be the most important melding of reason and revelation since C. S. Lewis's Mere Christianity, Dr. Collins explains himself in detail. The Language of God makes the case for God and for science. Dr. Collins considers and rejects several positions along the spectrum from atheism to young-earth creationism -- including agnosticism and Intelligent Design. Instead, he proposes a new synthesis, a new way to think about an active, caring God who created humankind through evolutionary processes.

He has heard every argument against faith from scientists, and he can refute them. He has also heard the needless rejection of scientific truths by some people of faith, and he can counter that, too. He explains his own journey from atheism to faith, and then takes readers on a stunning tour of modern science to show that physics, chemistry, and biology can all fit together with belief in God and the Bible. The Language of God is essential reading for anyone who wonders about the deepest questions of all: Why are we here? How did we get here? And what does life mean?

Publishers Weekly

Collins, a pioneering medical geneticist who once headed the Human Genome Project, adapts his title from President Clinton's remarks announcing completion of the first phase of the project in 2000: "Today we are learning the language in which God created life." Collins explains that as a Christian believer, "the experience of sequencing the human genome, and uncovering this most remarkable of all texts, was both a stunning scientific achievement and an occasion of worship." This marvelous book combines a personal account of Collins's faith and experiences as a genetics researcher with discussions of more general topics of science and spirituality, especially centering around evolution. Following the lead of C.S. Lewis, whose Mere Christianity was influential in Collins's conversion from atheism, the book argues that belief in a transcendent, personal God-and even the possibility of an occasional miracle-can and should coexist with a scientific picture of the world that includes evolution. Addressing in turn fellow scientists and fellow believers, Collins insists that "science is not threatened by God; it is enhanced" and "God is most certainly not threatened by science; He made it all possible." Collins's credibility as a scientist and his sincerity as a believer make for an engaging combination, especially for those who, like him, resist being forced to choose between science and God. (July 17) Copyright 2006 Reed Business Information.

Library Journal

When the head of the Human Genome Project calls the genetic code "the language of God," he deserves to be taken very seriously. In a discussion that is both broadly ecumenical and scientifically incontrovertible, Collins entertains propositions both for and against the existence of God and biblical authority, as well as the moral implications of bioethics. He personalizes the narrative by recounting his own journey from atheism to faith, portraying it as much an intellectual quest as a spiritual one. His excellent discussion of intelligent design seeks not to debunk the theory, but rather to cite its limitations and to show how a scientific worldview transcends them without, in his opinion, conflicting with faith. Finally, he talks about his vision of "BioLogos," or science and religion in harmony. An essential read, equally for readers of religious or secular persuasions. Copyright 2006 Reed Business Information.

What People Are Saying

"What an elegantly written book. In it Francis Collins, the eminent scientist, tells why he is also a devout believer.... A real godsend for those with questioning minds but who are also attracted to things spiritual."
-- Archbishop Desmond Tutu

"The world respects Francis as a brilliant scientist responsible for breakthrough discoveries benefiting mankind. For a decade I have been privileged to admire him as a devoted family man and talented musician with a charmingly sharp wit. This intellectually honest, spiritually grounded reconciliation of God and science helps answer your greatest questions. I was profoundly enlightened and believe this important book should be required reading."
-- Naomi Judd

"Francis Collins, one of the world's most distinguished scientists, treats the relationship of science and religion with reason and reverence. Collins's mix of clear technical exposition and personal reflection is infused with an intellectual and spiritual honesty. Everyone who questions how religious faith could be reconciled with scientific knowledge, everyone who fears that modern science attacks the heart of religious faith, everyone interested in an enlightened discussion of a crucial issue of our time should read this book."
-- William D. Phillips, 1997 Nobel Laureate in Physics

"In today's world, scarred by cultural warfare, it is rare for a scientist to offer a testimony of faith in God. For that scientist to be one of the world's most renowned is rarer still. For his testimony to be so lucid and compelling, combining reason and revelation, science and spirit, is unheard of. The Language of God belongs on the shelf of every believer and every seeker."
-- Dr. Robert H. Schuller, Founding Pastor, the Crystal Cathedral

Product Details

• Table of Contents
• Reading Group Guide
• Forewords & Introductions
• Read an Excerpt

Table of Contents

Reading Group Guide

The Language of GodFrancis S. CollinsDISCUSSION GROUP GUIDE

1. "So here is the central question of this book: In this modern era of cosmology, evolution, and the human genome, is there still the possibility of a richly satisfying harmony between the scientific and spiritual worldviews?" (p.6). What view did you have before reading this book on the integration of science and religion? How would you answer Collins's question now?

2. On page 23, Collins sums up the Moral Law, stating that "the concept of right and wrong appears to be universal among all members of the human species (though its application may result in wildly different outcomes)." Do you believe the Moral Law exists?

3. What caused the author to question his atheism? At the end of the book, he calls on the reader to question his or her current beliefs. Do you think this is a realistic request or will the average reader wait for a "personal crisis" before embarking on a journey of spiritual discovery (p.233)?

4. Did the book fairly assess the different religious "options" of atheism, agnosticism, creationism, intelligent design, and theistic evolution, renamed as BioLogos (p.159-211)? Did reading these descriptions change your understanding of any of these views? Which option best explains your beliefs?

5. Collins argues that atheism is the least rational of all these choices, since an atheist must claim such extensive knowledge that s/he can conclusively discount the possibility of God. Along those same lines, G.K. Chesterton called atheism "the most daring of all dogmas ...for it is the assertion of a universal negative". Do you agree? Is it possible to be rational atheist?

6. Collinsstates his belief that young earth creationist opinions ultimately harm the religion they represent more than help it: "But it is not science that suffers most here. Young Earth Creationism does even more damage to faith, by demanding that belief in God requires assent to fundamentally flawed claims about the natural world (p.177). Do you agree?

7. Collins presents data from the study of genomes (pp. 133 - 141) that argues for a common ancestor for chimps and humans. Do you find the arguments compelling from the anatomy of human chromosome 2, pseudogenes, and ancestral repeat elements? Why could this not be God using the same general themes in multiple acts of special creation?

8. Collins quotes (p. 83) St. Augustine's warning (in 400AD) that narrow interpretations of Biblical passages with uncertain meaning may place faith at the risk of ridicule if future discoveries conflict with that narrow interpretation. In what situations today do you think that warning may have relevance?

9. Discuss the following quote from Galileo: "I do not feel obliged to believe that the same God who has endowed us with sense, reason, and intellect has intended us to forgo their use" (p.158). What was Galileo trying to say? Do you think this statement is in tune with the author's views?

10. In the following quote from the book, Collins refers to "why" questions as those for which science is poorly suited to provide answers: biogenesis as the one event for which science will never be able to provide an explanation: "And as seekers, we may well discover from science many interesting answers to the question 'How does life work?' What we cannot discover, through science alone, are the answers to the questions 'Why is there life anyway?' and 'Why am I here?'" (p.88). Does Collins support this claim elsewhere in the book? Do you agree with him?

11. How does the theme of this book fit together with the opening lines of Psalm 19?

12. Collins frequently describes the danger of basing religious beliefs on the scientific information that we don't know, referred to as "God of the gaps" (p.93). "Faith that places God in the gaps of current understanding about the natural world may be headed for crisis if advances in science subsequently fill those gaps" (p.93). However, he also says that the answers he searches for are those that science alone cannot discover (p.88). Does Collins's personal search fall within his description of looking for God of the gaps? Why or why not? See pages 193 and 204 for more references to God-of-the-gaps thinking.

13. Do you foresee a time when organized religion will accept Darwinism, just as we eventually came to accept that the earth revolves around the sun? Is the battle between science and religion destined to continue over each new scientific discovery that is made?

CREATIVE TIPS FOR ENHANCING YOUR BOOK CLUB OR DISCUSSION GROUP

In November, 2006, Time magazine hosted a debate between Francis Collins and Richard Dawkins, author of The God Delusion, for a cover story (see http://www.time.com/time/magazine/article/0,9171,1555132,00.html). Bring it to your group, and discuss the strengths and weaknesses of the arguments.

Reread Genesis 1 and 2 or read these passages for the first time or bring them to your meeting to discuss with your group. Do you see the two slightly different creation stories? How do you interpret these verses now that you've read The Language of God?

C. S. Lewis is quoted frequently by Collins as the philosopher who helped him discover God, and Collins repeatedly quotes Lewis's work when important religious questions arise. Take a trip straight to the source and read one of the Lewis books that Collins quotes. Choose from The Problem of Pain, Surprised by Joy, Mere Christianity, and Miracles. For more information on C. S. Lewis, visit www.cslewis.org.

As the head of the Human Genome Project, Collins has attracted a great amount of attention in the press and on the Web. Search the Internet for the information that interests you most about Collins and print a copy of what you find to bring in for discussion with the group. Good places to start your search include www.genome.gov, www.cnn.com, www.salon.com, and www.nytimes.com. There is also an online video of Collins located on the Web site for the PBS show "Religion and Ethics" at www.pbs.org/wnet/religionandethics/week947/profile.html.

Take your online research of Collins a step further to discover sites dedicated to contemplating the coexistence of science and religion. Head to the Web site of the C. S. Lewis Foundation at www.cslewis.org or take a look at the companion site of the four-hour PBS special "The Question of God": www.pbs.org/wgbh/questionofgod/. Take a visit to www.godandscience.org, www.hawking.org.uk, www.ucmp.berkeley.edu/history/thuxley.html, and www.aboutdarwin.com for even more information.

Try finding Web sites that explain more about the scientific and medical topics mentioned in the book. Search for details on the Big Bang, cystic fibrosis, personalized medicine, and the human genome. Sites such as www.umich.edu/~gs265/bigbang.htm, www.cff.org, http://www.personalizedmedicinecoalition.org/, and www.genome.gov are good places to start.

Forewords & Introductions

The Language of GodFrancis S. CollinsDISCUSSION GROUP GUIDE

1. "So here is the central question of this book: In this modern era of cosmology, evolution, and the human genome, is there still the possibility of a richly satisfying harmony between the scientific and spiritual worldviews?" (p.6). What view did you have before reading this book on the integration of science and religion? How would you answer Collins's question now?

2. On page 23, Collins sums up the Moral Law, stating that "the concept of right and wrong appears to be universal among all members of the human species (though its application may result in wildly different outcomes)." Do you believe the Moral Law exists?

3. What caused the author to question his atheism? At the end of the book, he calls on the reader to question his or her current beliefs. Do you think this is a realistic request or will the average reader wait for a "personal crisis" before embarking on a journey of spiritual discovery (p.233)?

4. Did the book fairly assess the different religious "options" of atheism, agnosticism, creationism, intelligent design, and theistic evolution, renamed as BioLogos (p.159-211)? Did reading these descriptions change your understanding of any of these views? Which option best explains your beliefs?

5. Collins argues that atheism is the least rational of all these choices, since an atheist must claim such extensive knowledge that s/he can conclusively discount the possibility of God. Along those same lines, G.K. Chesterton called atheism "the most daring of all dogmas ...for it is the assertion of a universal negative". Do you agree? Is it possible to be rational atheist?

6. Collinsstates his belief that young earth creationist opinions ultimately harm the religion they represent more than help it: "But it is not science that suffers most here. Young Earth Creationism does even more damage to faith, by demanding that belief in God requires assent to fundamentally flawed claims about the natural world (p.177). Do you agree?

7. Collins presents data from the study of genomes (pp. 133 - 141) that argues for a common ancestor for chimps and humans. Do you find the arguments compelling from the anatomy of human chromosome 2, pseudogenes, and ancestral repeat elements? Why could this not be God using the same general themes in multiple acts of special creation?

8. Collins quotes (p. 83) St. Augustine's warning (in 400AD) that narrow interpretations of Biblical passages with uncertain meaning may place faith at the risk of ridicule if future discoveries conflict with that narrow interpretation. In what situations today do you think that warning may have relevance?

9. Discuss the following quote from Galileo: "I do not feel obliged to believe that the same God who has endowed us with sense, reason, and intellect has intended us to forgo their use" (p.158). What was Galileo trying to say? Do you think this statement is in tune with the author's views?

10. In the following quote from the book, Collins refers to "why" questions as those for which science is poorly suited to provide answers: biogenesis as the one event for which science will never be able to provide an explanation: "And as seekers, we may well discover from science many interesting answers to the question 'How does life work?' What we cannot discover, through science alone, are the answers to the questions 'Why is there life anyway?' and 'Why am I here?'" (p.88). Does Collins support this claim elsewhere in the book? Do you agree with him?

11. How does the theme of this book fit together with the opening lines of Psalm 19?

12. Collins frequently describes the danger of basing religious beliefs on the scientific information that we don't know, referred to as "God of the gaps" (p.93). "Faith that places God in the gaps of current understanding about the natural world may be headed for crisis if advances in science subsequently fill those gaps" (p.93). However, he also says that the answers he searches for are those that science alone cannot discover (p.88). Does Collins's personal search fall within his description of looking for God of the gaps? Why or why not? See pages 193 and 204 for more references to God-of-the-gaps thinking.

13. Do you foresee a time when organized religion will accept Darwinism, just as we eventually came to accept that the earth revolves around the sun? Is the battle between science and religion destined to continue over each new scientific discovery that is made?

CREATIVE TIPS FOR ENHANCING YOUR BOOK CLUB OR DISCUSSION GROUP

In November, 2006, Time magazine hosted a debate between Francis Collins and Richard Dawkins, author of The God Delusion, for a cover story (see http://www.time.com/time/magazine/article/0,9171,1555132,00.html). Bring it to your group, and discuss the strengths and weaknesses of the arguments.

Reread Genesis 1 and 2 or read these passages for the first time or bring them to your meeting to discuss with your group. Do you see the two slightly different creation stories? How do you interpret these verses now that you've read The Language of God?

C. S. Lewis is quoted frequently by Collins as the philosopher who helped him discover God, and Collins repeatedly quotes Lewis's work when important religious questions arise. Take a trip straight to the source and read one of the Lewis books that Collins quotes. Choose from The Problem of Pain, Surprised by Joy, Mere Christianity, and Miracles. For more information on C. S. Lewis, visit www.cslewis.org.

As the head of the Human Genome Project, Collins has attracted a great amount of attention in the press and on the Web. Search the Internet for the information that interests you most about Collins and print a copy of what you find to bring in for discussion with the group. Good places to start your search include www.genome.gov, www.cnn.com, www.salon.com, and www.nytimes.com. There is also an online video of Collins located on the Web site for the PBS show "Religion and Ethics" at www.pbs.org/wnet/religionandethics/week947/profile.html.

Take your online research of Collins a step further to discover sites dedicated to contemplating the coexistence of science and religion. Head to the Web site of the C. S. Lewis Foundation at www.cslewis.org or take a look at the companion site of the four-hour PBS special "The Question of God": www.pbs.org/wgbh/questionofgod/. Take a visit to www.godandscience.org, www.hawking.org.uk, www.ucmp.berkeley.edu/history/thuxley.html, and www.aboutdarwin.com for even more information.

Try finding Web sites that explain more about the scientific and medical topics mentioned in the book. Search for details on the Big Bang, cystic fibrosis, personalized medicine, and the human genome. Sites such as www.umich.edu/~gs265/bigbang.htm, www.cff.org, http://www.personalizedmedicinecoalition.org/, and www.genome.gov are good places to start.

Read an Excerpt

On a warm summer day just six months into the new millennium, humankind crossed a bridge into a momentous new era. An announcement beamed around the world, highlighted in virtually all major newspapers, trumpeted that the first draft of the human genome, our own instruction book, had been assembled.

The human genome consists of all the DNA of our species, the hereditary code of life. This newly revealed text was 3 billion letters long, and written in a strange and cryptographic four-letter code. Such is the amazing complexity of the information carried within each cell of the human body, that a live reading of that code at a rate of one letter per second would take thirty-one years, even if reading continued day and night. Printing these letters out in regular font size on normal bond paper and binding them all together would result in a tower the height of the Washington Monument. For the first time on that summer morning this amazing script, carrying within it all of the instructions for building a human being, was available to the world.

As the leader of the international Human Genome Project, which had labored mightily over more than a decade to reveal this DNA sequence, I stood beside President Bill Clinton in the East Room of the White House, along with Craig Venter, the leader of a competing private sector enterprise. Prime Minister Tony Blair was connected to the event by satellite, and celebrations were occurring simultaneously in many parts of the world.

Clinton's speech began by comparing this human sequence map to the map that Meriwether Lewis had unfolded in front of President Thomas Jefferson in that very room nearly two hundred years earlier. Clinton said, "Without a doubt, this is the most important, most wondrous map ever produced by humankind." But the part of his speech that most attracted public attention jumped from the scientific perspective to the spiritual. "Today," he said, "we are learning the language in which God created life. We are gaining ever more awe for the complexity, the beauty, and the wonder of God's most divine and sacred gift."

Was I, a rigorously trained scientist, taken aback at such a blatantly religious reference by the leader of the free world at a moment such as this? Was I tempted to scowl or look at the floor in embarrassment? No, not at all. In fact I had worked closely with the president's speechwriter in the frantic days just prior to this announcement, and had strongly endorsed the inclusion of this paragraph. When it came time for me to add a few words of my own, I echoed this sentiment: "It's a happy day for the world. It is humbling for me, and awe-inspiring, to realize that we have caught the first glimpse of our own instruction book, previously known only to God."

What was going on here? Why would a president and a scientist, charged with announcing a milestone in biology and medicine, feel compelled to invoke a connection with God? Aren't the scientific and spiritual worldviews antithetical, or shouldn't they at least avoid appearing in the East Room together? What were the reasons for invoking God in these two speeches? Was this poetry? Hypocrisy? A cynical attempt to curry favor from believers, or to disarm those who might criticize this study of the human genome as reducing humankind to machinery? No. Not for me. Quite the contrary, for me the experience of sequencing the human genome, and uncovering this most remarkable of all texts, was both a stunning scientific achievement and an occasion of worship.

Many will be puzzled by these sentiments, assuming that a rigorous scientist could not also be a serious believer in a transcendent God. This book aims to dispel that notion, by arguing that belief in God can be an entirely rational choice, and that the principles of faith are, in fact, complementary with the principles of science.

This potential synthesis of the scientific and spiritual worldviews is assumed by many in modern times to be an impossibility, rather like trying to force the two poles of a magnet together into the same spot. Despite that impression, however, many Americans seem interested in incorporating the validity of both of these worldviews into their daily lives. Recent polls confirm that 93 percent of Americans profess some form of belief in God; yet most of them also drive cars, use electricity, and pay attention to weather reports, apparently assuming that the science undergirding these phenomena is generally trustworthy.

And what about spiritual belief amongst scientists? This is actually more prevalent than many realize. In 1916, researchers asked biologists, physicists, and mathematicians whether they believed in a God who actively communicates with humankind and to whom one may pray in expectation of receiving an answer. About 40 percent answered in the affirmative. In 1997, the same survey was repeated verbatim -- and to the surprise of the researchers, the percentage remained very nearly the same.

So perhaps the "battle" between science and religion is not as polarized as it seems? Unfortunately, the evidence of potential harmony is often overshadowed by the high-decibel pronouncements of those who occupy the poles of the debate. Bombs are definitely being thrown from both sides. For example, essentially discrediting the spiritual beliefs of 40 percent of his colleagues as sentimental nonsense, the prominent evolutionist Richard Dawkins has emerged as the leading spokesperson for the point of view that a belief in evolution demands atheism. Among his many eye-popping statements: "Faith is the great cop-out, the great excuse to evade the need to think and evaluate evidence. Faith is belief in spite of, even perhaps because of, the lack of evidence.... Faith, being belief that isn't based on evidence, is the principal vice of any religion."

On the other side, certain religious fundamentalists attack science as dangerous and untrustworthy, and point to a literal interpretation of sacred texts as the only reliable means of discerning scientific truth. Among this community, comments from the late Henry Morris, a leader of the creationist movement, stand out: "Evolution's lie permeates and dominates modern thought in every field. That being the case, it follows inevitably that evolutionary thought is basically responsible for the lethally ominous political developments, and the chaotic moral and social disintegrations that have been accelerating everywhere....When science and the Bible differ, science has obviously misinterpreted its data."

This rising cacophony of antagonistic voices leaves many sincere observers confused and disheartened. Reasonable people conclude that they are forced to choose between these two unappetizing extremes, neither of which offers much comfort. Disillusioned by the stridency of both perspectives, many choose to reject both the trustworthiness of scientific conclusions and the value of organized religion, slipping instead into various forms of antiscientific thinking, shallow spirituality, or simple apathy. Others decide to accept the value of both science and spirit, but compartmentalize these parts of their spiritual and material existence to avoid any uneasiness about apparent conflicts. Along these lines, the late biologist Stephen Jay Gould advocated that science and faith should occupy separate, "non-overlapping magisteria." But this, too, is potentially unsatisfying. It inspires internal conflict, and deprives people of the chance to embrace either science or spirit in a fully realized way.

So here is the central question of this book: In this modern era of cosmology, evolution, and the human genome, is there still the possibility of a richly satisfying harmony between the scientific and spiritual worldviews? I answer with a resounding yes! In my view, there is no conflict in being a rigorous scientist and a person who believes in a God who takes a personal interest in each one of us. Science's domain is to explore nature. God's domain is in the spiritual world, a realm not possible to explore with the tools and language of science. It must be examined with the heart, the mind, and the soul -- and the mind must find a way to embrace both realms.

I will argue that these perspectives not only can coexist within one person, but can do so in a fashion that enriches and enlightens the human experience. Science is the only reliable way to understand the natural world, and its tools when properly utilized can generate profound insights into material existence. But science is powerless to answer questions such as "Why did the universe come into being?" "What is the meaning of human existence?" "What happens after we die?" One of the strongest motivations of humankind is to seek answers to profound questions, and we need to bring all the power of both the scientific and spiritual perspectives to bear on understanding what is both seen and unseen. The goal of this book is to explore a pathway toward a sober and intellectually honest integration of these views.

The consideration of such weighty matters can be unsettling. Whether we call it by name or not, all of us have arrived at a certain worldview. It helps us make sense of the world around us, provides us with an ethical framework, and guides our decisions about the future. Anyone who tinkers with that worldview should not do it lightly. A book that proposes to challenge something so fundamental may inspire more uneasiness than comfort. But we humans seem to possess a deep-seated longing to find the truth, even though that longing is easily suppressed by the mundane details of daily life. Those distractions combine with a desire to avoid considering our own mortality, so that days, weeks, months, or even years can easily pass where no serious consideration is given to the eternal questions of human existence. This book is only a small antidote to that circumstance, but will perhaps provide an opportunity for self-reflection, and a desire to look deeper.

First, I should explain how a scientist who studies genetics came to be a believer in a God who is unlimited by time and space, and who takes personal interest in human beings. Some will assume that this must have come about by rigorous religious upbringing, deeply instilled by family and culture, and thus inescapable in later life. But that's not really my story.

Copyright © 2006 by Francis S. Collins