Ian Barbour’s typology describes four possible relationships between religion and science. If a scientist claims that evolutionary theory necessarily leads to atheism, and a fundamentalist claims that accepting evolution destroys Christian faith, which of Barbour’s categories do both positions fall into, and what does Migliore recommend instead?

A student studying the models of creation in Chapter 5 describes the “mind/body” analogy, in which the world is seen as God’s body, as the best model for ecological theology. What weakness does Migliore identify in this analogy?

Migliore draws on Paul’s words in Romans 8:22-23 about creation “groaning.” How does this biblical image contribute to his argument for human responsibility toward the natural world?

Migliore argues that theology needs not a “natural theology” but a “theology of nature.” What is the practical difference between these two approaches in addressing the ecological crisis?

A theology professor claims that the ecological crisis is purely a scientific and political problem that has nothing to do with Christian doctrine. How does Migliore’s analysis in Chapter 5 challenge this claim?

Migliore draws on the concept of divine kenosis in the context of creation, not only in the context of the Incarnation. What does this extension of kenosis to creation mean, and why is it theologically significant?

In the nuclear weapons chapter, MAD required that the United States be able to:

The ABM Treaty encouraged each side to build unlimited homeland missile defenses.

Compare Mutually Assured Destruction (MAD) and nuclear flexibility as strategies discussed in the nuclear weapons chapter. How did they differ in logic and goals?

Schelling argues that deterrence may still matter even after a major war has begun.