 It is perhaps strange that, having started with theistic activism (an emanationist view) and its bootstrapping worries, they wind up with a part-mentalist view. It would seem that they could have kept some abstracta causally grounded in God, and others independent of God (see  Mixed View 2,  below). Also, this first Mixed View will face objections of the sort faced by theistic Platonism; viz. that it doesn’t take divine aseity seriously enough, and that it must read the quantifiers in the relevant religious texts in a restricted manner. Furthermore, it is peculiar that propositions wind up as divine mental states, but properties and relations wind up independent of God. One natural understanding of propositions is that they are structured entities, made up of properties and relations. Another is that they are sets of possible worlds. The former understanding seems unavailable to Gould and Davis, and the latter would seem to involve having sui generis primitive possible worlds identical with divine mental states. But at that point, why not just be a thoroughgoing theistic mentalist? After all, bootstrapping isn’t a concern for the mentalist. Furthermore, bootstrapping worries arise with abstracta other than properties. For instance, consider the proposition God is omnipotent. In any possible world it exists, it is true. That is, it has being true as part of its essence. But then, if God causes it to exist, God causes it to be true. So we have the same sorts of bootstrapping concerns as we did with a property like being omnipotent.