This book is filled with so much information about German scientists and theologians in the period between 1820 and World War I that it more than justifies the considerable effort it takes to slog through all 495 pages of text. The subtitle leads the reader to think that the book is about the issues of science and religion that arose in the meetings of the famous GDNÄ (Society of German Scientists and Physicians). Schröder does deliver on that that head, but his study does much more than analyse what took place in these annual meetings. The book's real contribution lies in his discussion of the German theologians and the lesser known German scientists who took an interest in and wrote about religion and science. For example, while it is true that recent literature on the popularisation of science has drawn the attention of many in the English-speaking world to scientists like Eberhard Dennert and his campaign against Darwin and Haeckel, few know anything about the stance on science of important theologians like Otto Zöckler, Albrecht Ritschl, Wilhelm Hermann, Max Reischle, Karl Beth, Martin Rade, and Arthur Titius. More have heard of Rudolf Otto and Karl Heim, but we have in this volume a welcome and thorough summary of their positions as well. Nor does Schröder fail to include the sentiments of scientists like Emil DuBois Reymond and Rudolf Virchow or of well-known theologians like Adolf von Harnack when they bear on the topic. A weakness of the book is its lack of comment on the highly gendered nature of the entire enterprise of German science and religion. And English-speaking historians of science and religion will be inherently suspicious of Schröder's portrait of science and religion in late nineteenth-century Germany because of its emphasis on an apparent growing hostility between scientists and theologians beginning with the debates over materialism in the 1850s. It is the so-called conflict history of science and religion that has been dismembered for late nineteenth-century Britain since the 1980s by historians such as James Moore, David Lindberg, Ronald Numbers, John Hedley Brooke and others. It was a portrait that even Otto Zöckler, a major figure of the late nineteenth century in Schröder's story, complained about. It remains to be seen whether some new young German historian will come along to challenge this outlook, as has happened in Britain, or if, in fact, the situation in Germany differs sufficiently from the British and American cases so that Schröder's portrait of German science and religion will endure. That being said, the range of German source material that the author has combed through means that few stones have been left unturned. This is a truly impressive compendium of information.