 In his process panentheism, David Ray Griffin assumes that scientific understandings of the world are crucial and recognizes the implications of scientific understanding for theology. However, his concept of panentheism builds on the principles of process philosophy rather than scientific concepts directly. Griffin traces modern atheism to the combination of understanding perception as exclusively based on physical sensations, accepting a naturalistic explanation of reality, and identifying matter as the only reality. But, the emergence of mind challenges the adequacy of this contemporary worldview (2004, 40–41). He claims that the supernaturalistic form of theism with its emphasis upon the divine will does not provide an adequate alternative to the atheism of the late modern worldview because God becomes the source of evil. Griffin argues that supernaturalistic theism makes God the source of evil because God’s will establishes the general principles of the universe (2004, 37). Process panentheism provides a way to avoid the problems of both materialistic naturalism and classical theism (2004, 42). Griffin’s panexperientialism bases sensory perception on a non-sensory mode of perception in order to explain both the mind-body interaction and the God-world interaction. God and the world are different entities but both are actual. They are numerically distinct but ontologically the same, in Griffin’s terms, avoiding dualism and supernaturalism. God and events in the world interact through non-sensory perception (2004, 44–45). Through this interaction, God can influence but not determine the world, and the world can influence God’s concrete states without changing God’s essence. Process panentheism recognizes two aspects of the divine, an abstract and unchanging essence and a concrete state that involves change. Through this dipolar concept, God both influences and is influenced by the world (2004, 43–44). Griffin understands God as essentially the soul of the universe although distinct from the world. The idea of God as the soul of the world stresses the intimacy and direct relationship of God’s relationship to the world, not the emergence of the soul from the world (2004, 44). Relationality is part of the divine essence, but this does not mean that this specific world is necessary to God. This world came into existence from relative nothingness. This relative nothingness was a chaos that lacked any individual that sustained specific characteristics over time. However, even in the chaos prior to the creation of this world, events had some degree of self-determination and causal influence upon subsequent events. These fundamental causal principles along with God exist naturally since these causal principles are inherent in things that exist including the nature of God. The principles cannot be broken because such an interruption would be a violation of God’s nature. An important implication of the two basic causal principles, a degree of self-determination and causal influence, is that God influences but does not determine other events (2004, 43). Griffin’s understanding of naturalism allows for divine action that is formally the same in all events. But this divine action can occur in a variable manner so that some acts are especially revelatory of the divine character and purpose (2004, 45).