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72 of 84 people found the following review helpful:
solid reasoning, written with great sensitibity, and a great introduction to the field, 4 Oct 2006
I thoroughly enjoyed this book. Dr. Collins has, in his own way, managed to reconcile what many consider to be conflicting disciplines: science and theology. Granted, some may argue that the theology isn't the most sophisticated ever produced, but this book is not intended for theologians. Nor is it intended for people with an extensive background in science. It is a fantastic and well-written introduction to the emerging field of scientific theology. the most critical point about the book, which some reviewers don't seem to understand, is that Collins never attempts to argue against mainstream scientific understanding. he states categorically that nothing in genetics makes sense without evolution, that the world is certainly over 6,000 years old, that the big bang happened, etc. in no way is the book a disservice to science. quite to the contrary, it is a great service to science, for it teaches deep believers of all faiths to accept the evidence of science without feeling like it poses a challenge to their religious views or values.
drawing from other heavy-hitters in this area - john polkinghorne, ken miller, alistair mcgrath, and C. S. Lewis, and St. Augustine - he pieces together a coherent argument in favor of God's existence, and in favor of the scientific evidence for evolution. From Bayesian probability theory, to an exploration of quantum physics, to the "free will" and "free process" defense, he briefly touches on most of the current arguments used in contemporary apologetics. Granted, he sometimes relies perhaps a little too much on C. S. Lewis, but this shouldn't undermine the validity of the arguments Lewis or Collins uses - to the contrary, It's nice to see someone give Lewis due credit, when many others have forgotten about his tremendous contribution to christian apologetics.
some might also argue that the scientific exploration and philosophical arguments he makes in favor of God's existence leads one only to believe in a "deistic" God, rather than the benevolent God of theism. I sympathize with this point. But what those who make such arguments don't realize is that if God is personal, then the only way to understand Him as a personal being is to approach him as if he had a personal component, or consider his presence in personal experience, not as a math problem to be solved. Think of it this way: I can know a fair amount about who you are by studying your medical charts, or a computer program you may have designed, but I can't really KNOW you on a personal level until I approach you as a person. The same may be true for God.
This is why we shouldn't scoff at Collins when he begins to recount his stories about how he accepted God as a personal presence. Of course these aren't going to meet the standards of rigorous scientific investigation. It's not supposed to. But if you accept the arguments in favor of a sort of deism, Creator God, well presented here, then you should certainly be more open minded about considering the personal aspect of God as well.
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