up on a refrigerator. She asked another, “What would be different in your life if God had really forgiven you?” (121), and the man demurred. Waters is generous and thoughtful, at times poetic, and shows wry wit. She insightfully explains how African Americans and Latinos bear a disproportionate burden because of drug penalization that is higher in minority communities. Waters gives concrete advice stemming from her counseling and experience in 12 Step Recovery, though she does not think of the 12 Step model as the only approach to treatment. For Waters, healing addiction is like facing the Gerasene demoniac, yet Jesus heals the Gerasene demoniac fairly quickly, overcoming his resistances and sending the legion into the pigs, of which there is no mention in this book. The hope of rapid healing by Jesus can stand in some tension with the slow resurrections she describes in addiction recovery. Throughout the book, she uses rich theological metaphors such as soul sickness, incarnation, longing for the Garden, and becoming our brother’s keeper. In the treatment section of the book, these themes make way for therapeutic gentleness and encouragement. Waters suggests ways in which pastoral caregivers can respond compassionately, but these are largely individualistic, with little view of the church’s role in healing. I could have used some concrete advice. For example, when is it helpful for a pastoral caregiver to respond to a concrete request for food or money from an addict? I recommend Waters’s book wholeheartedly to seminary students and serious lay readers. Waters, who was my colleague during our PhD studies, has developed an intercultural approach that eschews easy answers that scapegoat addicts or drug-producing countries. She realistically grapples with the toll of addiction, including its trail of broken promises. My teaching on this subject will be much stronger after reading Waters’s book. By plumbing the depths of addiction, Waters has given us a crucial roadmap to find our way forward on this difficult journey. Each step of her book is marked by wisdom, gentleness, and the presence of God.

中文翻译：

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努力工作从未杀死任何人：工作的偶像化如何维持这个致命的谎言 作者：约翰·博顿利

放在冰箱上。她问另一个人：“如果上帝真的原谅了你，你的生活会有什么不同？” (121) 男人反对。沃特斯慷慨而体贴，有时富有诗意，并表现出机智。她富有洞察力地解释了非裔美国人和拉丁裔美国人如何因为少数族裔社区的毒品处罚更高而承受不成比例的负担。沃特斯根据她在 12 步恢复中的咨询和经验给出了具体的建议，尽管她并不认为 12 步模式是唯一的治疗方法。对沃特斯来说，治愈上瘾就像面对格拉森恶魔一样，但耶稣很快治愈了格拉森恶魔，克服了他的抵抗并将军团送入了猪群，这本书中没有提到。耶稣迅速治愈的希望可能与她在成瘾康复中描述的缓慢复活有关。在整本书中，她使用了丰富的神学隐喻，例如灵魂病、转世、对花园的渴望以及成为我们兄弟的守护者。在本书的治疗部分，这些主题让位于治疗的温柔和鼓励。沃特斯提出了教牧看护人可以富有同情心地回应的方式，但这些方法主要是个人主义的，很少考虑教会在医治中的作用。我本可以使用一些具体的建议。例如，何时回应吸毒者对食物或金钱的具体要求对牧灵照顾者有帮助？我全心全意地向神学院学生和认真的非专业读者推荐沃特斯的书。沃特斯，在我们攻读博士学位期间是我的同事，已经开发出一种跨文化的方法，避开将成瘾者或毒品生产国当作替罪羊的简单答案。她现实地努力应对成瘾的代价，包括其违背诺言的痕迹。读完沃特斯的书后，我在这个主题上的教学会更有力。通过探索成瘾的深度，沃特斯为我们提供了一个重要的路线图，让我们在这段艰难的旅程中找到前进的方向。她书中的每一步都以智慧、温柔和上帝的同在为标志。沃特斯为我们提供了重要的路线图，让我们在这段艰难的旅程中找到前进的方向。她书中的每一步都以智慧、温柔和上帝的同在为标志。沃特斯为我们提供了重要的路线图，让我们在这段艰难的旅程中找到前进的方向。她书中的每一步都以智慧、温柔和上帝的同在为标志。