 Historically, participation, Hegelian dynamic ontology, and process dynamic ontology have been utilized to describe the ontological basis for the relations between God and the world. Participation has philosophical antecedents in Plato and Aristotle and was utilized in Augustinian and Orthodox Christian traditions. In participation, the existence of the world somehow takes part in God’s being. Early modern usage of the concept of participation appears in the thought of Krause (1781–1832) and Sergei Bulgakov (1871–1944). Krause identifies the character of every thing as the result of its participation in the original unity of the Absolute. But the Absolute is still different in its internal constitution from its parts (Göcke 2013a, 372). Bulgakov describes participation as the inclusion of the finite by the Absolute (Gavrilyuk 2015, 453). Hegelian dynamic ontology describes an Infinite which gives rise to the finite through a dialectical process of negation. The finite through a second reciprocal negation of its finitude brings about union and return in transformation to both the Infinite and the finite (Williams 2010, 143). Process dynamic ontology understands God as dipolar with a primordial nature that is eternal and a consequent nature that includes the actualizations achieved by the world. God presents possibilities to the events of the world which then make decisions bringing about actualities that are then included in God.