 Philip Clayton begins with contemporary scientific understandings of the world and combines them with theological concepts drawn from a variety of sources including process theology. He describes God’s relationship with the world as an internal rather than an external relationship. Understanding God’s relationship as internal to the world recognizes the validity of modern scientific understandings that do not require any external source in order to account for the order in the world. At the same time, God’s internal presence provides the order and regularity that the world manifests (2001, 208–210). Clayton agrees that the world is in God and God is in the world. Panentheism, according to him, affirms the interdependence of God and the world (2004a, 83). This affirmation became possible as a result of the rejection of substantialistic language in favor of personal language in thinking of God. Substantialistic language excludes all other actualities from any one actuality. Rejection of substantialistic language thus allows for the interaction of beings. Clayton cites Hegel’s recognition that the logic of the infinite requires the inclusion of the finite in the infinite and points towards the presence of the world in God (Clayton 2004a, 78–79). Clayton, along with Joseph Bracken (1974, 2004), identifies panentheism as Trinitarian and kenotic (Clayton 2005, 255). It is Trinitarian because the world participates in God in a manner analogous to the way that members of the Trinity participate in each other although the world is not and does not become God. God freely decides to limit God’s infinite power in an act of kenosis in order to allow for the existence of non-divine reality. The divine kenotic decision results in the actuality of the world that is taken into God. But, for Clayton, God’s inclusion of finite being as actual is contingent upon God’s decision rather than necessary to God’s essence (2003, 214). Clayton affirms creation from nothing as a description of creaturely existence prior to God’s decision. The involvement of the world in an internal relationship with God does not completely constitute the divine being for Clayton. Instead, God is both primordial, or eternal, and responsive to the world. The world does constitute God’s relational aspect but not the totality of God (2005, 250–254). The best way to describe the interdependence between God and the world for Clayton is through the concept of emergence. Emergence may be explanatory, epistemological, or ontological. Ontological understandings of emergence, which Clayton supports, hold (1) monism but not physicalism, (2) properties emerge in objects from the potentiality of an object that cannot be previously identified in the object’s parts or structure, (3) the emergence of new properties giving rise to distinct levels of causal relations, and (4) downward causation of the emergent level upon prior levels (2006a, 2–4). Emergence recognizes that change is important to the nature of the world and challenges views of God as unchanging (Clayton 2006b, 320).