In Secularity and Science, Elaine Ecklund and her colleagues share the results of their extensive research of religion and science among religious and non-religious scientists as well as scientists and the general public.  They surveyed more than 20,000 scientists worldwide and conducted in-depth interviews with 600.  The interviews are from scientists specifically in the fields of biology and physics withinthe United States, United Kingdom, France, Italy, Turkey, India, Hong Kong, and Taiwan.  This is arguably the most extensive study of its kind to date. 

Four main claims were established by Ecklund:  there are more religious scientists than we might think, religion and science overlap in scientific work, scientists—even atheist scientists—see spirituality in science, and the idea that religion and science must conflict is primarily an invention of the West.

The authors integrate survey data with captivating stories of individual scientists whose experiences highlight the important patterns. For example, Ecklund concludes that United States scientists predominantly compartmentalize their scientific work from their faith.  A nonreligious physicist explained: “In lab, you’re applying the science method and if you are in church you are applying the faith method.” One religious doctoral student in physics conversely states that “conflict between science and faith depends upon how fragile you formulate your faith to be.”
A difference among nations and regions was found because of their specific context.  In the United States, religious discrimination in the scientific workplace could be an issue when it comes to recruiting and retaining women and minorities, as these groups are more likely that white males to be religious.  Scientists in the United Kingdom have to grapple with a public and scientific community that is becoming increasingly more diverse with regard to religious traditions and beliefs.  Given the spirit of secularism, France is unlikely to see dialogue between religious and scientific communities. In Italy, where the majority of scientists are comfortable sharing their religious view with colleagues, the tension between religion and scientific work will continue to be low.  For Turkey, the public role of science is changing; the political climate challenges the growth of science and many of the top academics are leaving for positions in the United States.  The number of universities are increasing and attracting greater numbers of scholars in India, which can lead to a change in relationship between science and religion, thus causing an actual separation between the two. Hong Kong and Taiwan have a diverse religious landscape, mixing Christianity with Eastern faiths, which leads to a blur in religious boundaries making it easier for science and religion to peacefully coexist. Ecklund’s exploration of science and faith leads the reader to understand the complex perceptions of the two.

Secularity and Science, happily, does not proselytize.  It is also clearly organized and highlights key points already in the table of contents as well as each chapter.  A useful index and appendices are provided.  However, placement in the layout of chapters of some charts and interview quotations could be improved to better coincide with the topics at hand.

This book would be useful in graduate courses on faith and science or sociology of religion.  Others will find the summaries of findings more helpful.  Especially when taken together with Ecklund’s also well-researched Religion vs. Science: What Religious People Really Think, Secularity and Science paints a nuanced and stereotype-breaking portrait of a very complex relationship, one that the West in particular needs to better understand.