  There are theological worries about a genetic reductionism that suggests that we are no more than our smallest material parts—the bits of DNA that make up the genome. For example, Leon Kass, chairman of the President's Council on Bioethics from 2001 to 2005, decries, with arrival of “the age of genetic technology,” “the erosion, perhaps the final erosion, of the idea of man as noble, dignified, precious or godlike, and its replacement with a view of man, no less than of nature, as mere raw material for manipulation and homogenization” (2002, p. 138). Collins, an evangelical Christian, doesn’t share such worries; he is quoted in the Los Angeles Times as saying: “God is not threatened by all this. I think God thinks it's wonderful that we puny creatures are going about the business of trying to understand how our instruction book works, because it's a very elegant instruction book indeed” (Gosselin 2000). Of course, this particular religious world view is countered by an evolutionist one held by other scientists. Gilbert's “holy grail” is not so holy after all; he believes that the HGP reveals our place amidst the interconnectedness of all life forms: “The data base of the human genome, coupled with our knowledge of the genetic makeup of model organisms, promises to reveal patterns of genes and to show us how we ourselves are embedded in the sweep of evolution that created our world” (1992, p. 97).