 Bracken and Cazalis seek to make the ontological nature of the relation more precise. Bracken proposes a Trinitarian field theory to explain the world’s presence in God. The world is a large but finite field of activity within the all-comprehensive field of activity constituted by the three divine persons in ongoing relations with each other and with all the creation (2009, 159). Bracken’s Trinitarian field theory draws on systems theory from science, Whitehead’s concept of society, and Christian Trinitarian doctrine. A society as a type of system is a group of entities with an organizing principle. Basically, reality is an all-encompassing society in which subsocieties operate in their own ways as distinct. God functions as the regnant subsociety and receives the richness of the information from the world of creation (Bracken 2014, 80). Bracken summarizes this system understanding of panentheism in three conclusions: (1) systems are social rather than individual, can be combined horizontally and vertically, change over time due to changes in constituents, and do not make decisions; (2) the three divine persons and all their creatures are together constituent members of an expanded divine life-system; and (3) the relationships of the various levels of societies involve both bottom-up causation and an objective formal top-down causation of the constraints of higher order systems on lower order systems (2015a, 223). Although not as fully developed as Bracken’s society explanation, Cazalis uses category theory and the concept of adjunction in order to offer an internal law that gives specificity to panentheism. In this approach relations go both ways between two categories and the link carries the universal property from one element of a given category to another category (Cazalis 2016, 210).