 One of the major reasons why Whitehead’s process philosophy is popular among theologians, and gave rise to process theology, is the fact that it helps to overcome the doctrine of an omnipotent God creating everything out of nothing. This creatio ex nihilo doctrine implies God’s responsibility for everything that is evil, and also that God is the only ultimate reality. In other words, it prevents the reconciliation of divine love and human suffering as well as the reconciliation of the various religious traditions, for example, theistic Christianity and nontheistic Buddhism. In yet other words, the creatio ex nihilo doctrine is a stumbling block for theologians involved in theodicy or interreligious dialogue. Contrary to it, Whitehead’s process philosophy holds that there are three ultimate (but inseparable) aspects of total reality: God (the divine actual entity), the world (the universe of all finite actual occasions), and the creativity (the twofold power to exert efficient and final causation) that God and all finite actual occasions embody. The distinction between God and creativity (that God is not the only instance of creativity) implies that there is no God with the power completely to determine the becoming of all actual occasions in the world—they are instances of creativity too. In this sense, God is not omnipotent, but can be conceived as “the fellow-sufferer who understands” (1929c [1985: 351]). Moreover, the Whiteheadian doctrine of three ultimates—the one supreme being or God, the many finite beings or the cosmos, and being itself or creativity—also implies a religious pluralism that holds that the different kinds of religious experience are (not experiences of the same ultimate reality, but) diverse modes of experiencing diverse ultimate aspects of the totality of reality. For example: