Although this book is not aimed at an academic audience, the readership of Zygon: Journal of Religion and Science might be interested to learn what sociologist Elaine Howard Ecklund has to say to fellow American Christians of all stripes on the relationship between science and faith.

The limitation of the book to one particular faith in one particular country also gives the book its twofold strength: it is full of individual narratives of people interviewed in sociological studies on their real‐life practices where science and religion intersect and the author can credibly situate her own life experiences vis‐à‐vis these narratives. As someone from continental Europe who does not belong to the target audience, I gained valuable insights into both the contemporary American Christian landscape and the obstacles and opportunities for productive science–religion interactions in people's individual lives.

The book contains 11 short chapters, which are clustered around three themes. The first three chapters belong to a part on “Building Blocks,” with Chapter 1, “From Fear to Understanding,” observing that it is often fear among Christians that drives unproductive science–religion interactions and that such fear might be overcome through an understanding among Christians of how eight virtues are shared between the two sets of practices. These eight virtues, or values, are: curiosity, doubt, humility, creativity, healing, awe, shalom, and gratitude—there is much originality here in Ecklund's approach to the science–religion nexus via individuals’ appreciation of these values in the different practices. Chapter 2, “Overlapping Communities,” analyzes the overlaps between scientific and Church communities (overlaps that, by the way, are quite sizable in the United States from a European point of view) and documents mutual marginalization as a dominant trend, where individuals effectively hide their multiple identities from the different communities that they are part of. Ecklund pleads for a growth in the number and quality of occasions where scientific and religious communities really engage each other. Chapter 3, “Creative Evolution: Moving Past the Origins Debate,” shows that most Christians find the question of the role that God plays in evolution difficult. Ecklund highlights, for instance, that “many religious believers, especially evangelical Christians, simultaneously hold contradictory views on human origins” (43). She does identify exemplars in how some “committed Christians who are also scientists tackle these issues” (52), focusing in particular on the importance of values such as curiosity and creativity for defining humanness.

The second part of the book, on “Process,” addresses a first set of four values. Chapter 4, “Curiosity,” suggests that “Christian communities can become safe places for the curious about science and faith” (64). Chapter 5, “Doubt,” argues that “[t]he doubts raised by science don't have to drive Christians away from faith . . .—doubts, if wrestled with prudently and productively in our churches and Christian communities, have the potential to hone and enhance our faith” (76). Chapter 6, “Humility,” states that humility in both science and religion can help “both sides respect the other's beliefs and open their minds to learning something new from each other” (90−91). Chapter 7, “Creativity,” highlights that many Christians adopt the “co‐creator schema”: “they believe God provides humans with the knowledge and guidance to discover . . . technologies, and thus God is working through these technologies and the humans who use them” (104−05).

The third and final part of the book, on “Redemption,” addresses a second set of four values. Chapter 8, “Healing,” expands on Ecklund's research finding that “members of both scientific communities and religious communities place high value on alleviating the suffering of others” (112). Chapter 9, “Awe,” flags that “Christians are not aware how . . . the practice of pure science can elicit awe, strengthen faith, and draw Christians closer to God” (130). Chapter 10, “Shalom,” largely revolves around the notion that “[s]tewardship, or caring for the world (especially in the form of environmental protection), is often thought of as a scientific virtue, but it is a deeply Christian virtue as well, a practice that brings us closer to shalom” (135). Chapter 11, “Gratitude,” makes the point that “the experience of gratitude is antithetical to anger and fear, emotions many Christians feel toward some scientific findings and scientists” (151).

This book is replete with quotes from Ecklund's interviews and also provides deep insights into her own struggles and formation at the science‐faith interface. It is good to see that the topics she addresses include technology, for example, reproductive genetic technologies, as well as public policy, for example, environmental policy. All in all, the book provides a rich treasure trove of insights into the complex interplay of values in the variegated practices, and crossing of practices, of science and religion.

尽管这本书不是针对学术读者的，但《齐贡：宗教与科学杂志》的读者可能会对了解社会学家Elaine Howard Ecklund对科学与信仰之间的各种联系的美国基督徒说些什么感兴趣。

这本书的局限性在于它对一个特定国家的特定信仰，这也使该书具有双重优势：书中充斥着社会学研究中受访者关于他们的现实生活的叙述，这些实践是科学和宗教相交的地方，而作者可以可靠地处境。她自己的生活经历与这些叙述有关。作为不属于目标受众的欧洲大陆人，我获得了对当代美国基督教风光以及人们个人生活中生产性科学与宗教互动的障碍与机遇的宝贵见解。

本书包含11个简短的章节，围绕三个主题进行了整理。前三章属于“构建基块”的一部分，而第一章则是“从恐惧到理解”，观察到基督徒之间经常会恐惧推动非生产性的科学与宗教互动，并且可以通过理解来克服这种恐惧。基督徒之间，如何在两种做法之间共享八种美德。这八种美德或价值观是：好奇心，怀疑，谦卑，创造力，治愈力，敬畏精神，谢洛姆人和感激之情-埃克伦德对待科学与宗教的联系方式具有很多独创性，这是通过个人对不同价值观念的欣赏而实现的。实践。第2章，“重叠社区”，分析了科学社区和教会社区之间的重叠（顺便说一下，从欧洲的角度来看，这在美国相当大），并且记录了相互边缘化是一种主要趋势，在这种趋势下，个人可以有效地将自己的多重身份隐藏在他们所隶属的不同社区中。埃克伦德（Ecklund）呼吁科学与宗教团体真正互动的场合的数量和质量的增长。第3章“创造性的进化：超越起源之争”表明大多数基督徒发现上帝在进化中所扮演的角色很困难。例如，埃克伦德（Ecklund）强调说：“许多宗教信徒，尤其是福音派基督徒，同时对人类起源持相反的观点”（43）。她确实确定了一些“既是科学家又是科学家的基督徒如何解决这些问题”的范例（52），

本书的第二部分“过程”介绍了第一组四个值。第4章“好奇心”建议“基督徒社区可以成为对科学和信仰充满好奇的安全之地”（64）。第5章“疑问”指出，“科学提出的怀疑并不一定要使基督徒摆脱信仰。。……如果怀疑在我们的教会和基督教社区中经过审慎和富有成效的努力，它们就有可能磨练和增强我们的信仰”（76）。第6章“谦卑”指出，科学和宗教方面的谦卑都可以帮助“双方尊重对方的信仰，并开放自己的思想，学习彼此的新知识”（90-91）。第7章“创造力”强调了许多基督徒采用“共同创造者模式”：“他们相信上帝为人类提供了发现的知识和指导。。。

该书的第三部分也是最后一部分，关于“救赎”，涉及第二组四个值。第8章“治疗”进一步扩展了Ecklund的研究发现，即“科学界和宗教界的成员都高度重视减轻他人的痛苦”（112）。第9章“敬畏”标志着“基督徒不知道如何……。。。纯科学的实践可以引起敬畏，增强信仰，并使基督徒更加接近上帝”（130）。第10章“沙洛姆”主要围绕以下概念：“管理或关爱世界（特别是以环境保护的形式），通常被认为是科学美德，但它是一种深深的基督教美德”。同样，这种做法也使我们更接近沙洛姆”（135）。第11章，“感激之情”

本书充斥着埃克伦德的访谈录，也提供了对她自己在科学信仰界面上的挣扎与形成的深刻见解。很高兴看到她谈到的主题包括技术（例如生殖遗传技术）以及公共政策（例如环境政策）。总而言之，这本书提供了丰富的见解，涵盖了科学和宗教中各种实践中价值观的复杂相互作用以及实践的交叉。