It is greatly enhanced by a geographers sensitivity to the role of place in intellectual history. But it is more. Livingstone inserts perceptive normative analysis in his genealogy of an underappreciated idea. He argues that harmonizing systems of science and religion are not simply bridges between two independent domains (p. 138); they are mutually transformative. Harmonizing schemes are not to be thought of as passively zipping together two separate sets of belief. They are, rather, agents actively fashioning both scientific theory and religious doctrine into new forms (p. 220). They dispose their advocates to certain explanatory alignments, both scientific and theological; indeed, they transform the very notions they seek to unite (p. 221). No doubt many readers of this journal will concur.