Following up on the news that Francis Collins has been nominated to head the NIH, Slate has a curious article asking whether Collins is too religious for such a position. The article makes it clear that Collins has impeccable credentials (MD, PhD in physical chemistry, coordinator of the national genome project); not only believes in evolution and its compatibility with Christian faith, but is an outspoken critic of creationism and Intelligent Design; and rejects the idea that human personhood begins at conception and supports stem-cell research. From a liberal point of view, there wouldn’t seem any grounds for worry that Collins would replicate the Bush-era politicization of scientific decisions.

And yet, the article still manages to spend the majority of its space wringing its hands about Collins’ possible “religious agenda”:

His passionate defense of religion has earned some harsh criticism. When rumors of the appointment began to circulate in May, University of Chicago professor Jerry Coyne blogged, “I’d be much more comfortable with someone whose only agenda was science,” saying he was worried “about how this will affect things like stem-cell research and its funding.” (In fact, Collins is clear on his support of stem-cell research.) Sam Harris was predictably unimpressed with Collins’ ideas. “Most reviewers of The Language of God seem quite overawed by its author’s scientific credentials,” Harris wrote shortly after it was published. “His book, however, reveals that a stellar career in science offers no guarantee of a scientific frame of mind.”

Harris does not make a genuine attempt to consider the book’s ideas, but he is correct that the philosophy espoused by Collins, which he calls “theistic evolution,” has so far managed to evade sustained and careful scrutiny. Now that he has been chosen as the most important scientific administrator in the country, overseeing $40 billion of grants and programs, the scientific community can be forgiven for a few jitters over exactly where Collins comes down on the inevitable, often glaring contradictions between science and Scripture.

First off, I find the idea that theistic evolution (TE) has evaded scrutiny pretty bizarre. Theologians and philosophers have been wrestling with the relationship between science and scripture for over a hundred years; just because the American political debate has been myopically focused on evolution vs. creationism doesn’t mean that TE hasn’t received careful scrutiny (which isn’t to suggest it’s free from problems). But more to the point, the central claim of theistic evolution, at least in most forms, is that evolution can be understood on its own terms with reference to natural causes and without explicit reference to God. So, pretty much by definition, it’s hard to see what insidious influence Collins’ faith is supposed to have here.

The article goes on to say that Collins distinguishes between “unsolved” and “unsolvable” problems: the former are those problems likely to be explicated by future scientific advances, the latter those that remain permanent mysteries of the human condition. (The philosopher Gabriel Marcel made a similar distinction between problems and mysteries.) The piece says that Collins sees the human moral sense as well as the apparent “fine-tuning” of the universe for the emergence of life as mysteries that point to the existence of God, and warns that

[t]his is the area where Collins’ religion is most in danger of intruding on his science. He believes that it’s possible to see evidence of the divine in things like physics equations or patterns of human behavior. While Collins would never suggest that science could furnish any final proof for the existence of God, he’s fond of mentioning that the Bible occasionally uses the word evidence. That is to say, he thinks the presence of the divine can be directly observed, even if it cannot be measured and tested.

I think the standard that’s being set here is startling. Nearly all religious people see “evidence” of the divine in humanity and in the order of the universe. And nearly all religious people believe that something like direct experience of God is possible. The implication is that virtually any religious person is potentially disqualified from important scientific positions, or at least highly suspect. To be acceptable, is Collins required to be agnostic on all philosophical and religious questions of any significance? (Not to mention, in practical terms, it’s very difficult to see how accepting a modified version of the design argument [i.e., the fine-tuning argument] or suggesting that the human moral sense gives us clues to God’s will would affect the work of a NIH administrator.)

The problem is the same as the problem with the “new atheists”: a kind of scientific imperialism (or scientism) that thinks all interesting philosophical or religious questions can be settled by empirical demonstration in the narrowest sense (or else are meaningless). It’s the return of the old, discredited logical postivist method where “evidence” is construed in a way that rules out, by definition, reasonable grounds for religious belief.