The February 2007 issue of National Geographic included an interesting featurette, “Francis Collins: The Scientist as Believer.” Francis Collins is the leader of the Human Genome Project (and a Bible-believing Christian), and he was interviewed by John Horgan, an author on religion and science issues (who happens to be agnostic).

The interview, although brief, covers some important topics, such as miracles, religious extremism, suffering, free will, and neurotheology. The questions are candid, and the answers are simple. Well-read Christians who have an interest in science or theology will probably not learn anything new, but for me the article was significant in two ways: First, the fact that it appeared in National Geographic is remarkable in itself. Second, it suggests that in 2007 the doubts about basic Christian teachings are the same as, and as shallow as, they have always been.

While I’m talking about it, here are my own additions to the dialog (these will make more sense if you read the linked article above first):

Miracles: The idea that miracles “violate” science is a common but unfounded idea. The accusation that miracles are against the laws of science presupposes an absurdity: that God cannot directly manipulate matter and energy. It is no more of a violation of nature’s laws for God to hold water molecules steady while Jesus walked across the waves, than it is for a parent to hold up his or her child during swimming lessons. There is not one miracle in the Bible that cannot be interpreted as manipulation of matter and energy by an omnipotent God.

Prayer: Horgan’s question highlights the superstitious view of prayer that seems all too common. Namely, if we pray “hard enough,” or long enough, or are ourselves saintly enough, God will hear; otherwise, He won’t. Although the Bible does suggest that persistence in prayer is a virtue, it also strongly suggests that “No” is a fully qualified answer to even our best prayers, and that the focus of a mature Christian’s prayer should be on spiritual aims more than on selfish or earthly objects. (That is not to suggest that worldly concerns do not have spiritual significance, or that God does not care about our happiness. But I am saying that the bigger picture is where God’s priorities lie, and should be where ours are also.)

Religious power: The growth of religious extremism in all faiths, including Christianity, should be a subject of concern. There is no inherent virtue in religion per se.

Suffering and tragedy: It is unlikely we will ever know in this life why certain things happen. However, the New Testament declares, Satan is “the god of this world.” We live in a world where Satan’s principles are followed, and consequently where he is king. Suffering is the way we learn what happens when Satan’s principles are followed.  Sin affects the sinner, and it affects everyone else, even God. If there was no horror and brutality and mayhem in our world, how would we associate those outcomes with the actions that brought them about?