It is surely the case that no single approach to divine action in the mind, or the God–nature relationship more broadly, will ever fully comprehend the reality of God’s interaction with the physical world. Throughout this book, I have quite self-consciously avoided arguing for the superiority of one or another approach to theistic naturalism, but instead encourage a willingness to explore and inhabit the specificities of the theological worlds surveyed here. I would agree with Stoeger that “allowing a riot of images and concepts to modify and qualify one another in this way – with the help of philosophical and theological analysis – is probably the only way of optimizing our characterization of God and of God’s action.”1