 The nature of a panentheistic mutual relationship between the infinite and the finite is crucial to the claim by panentheism to be a creative alternative to classical Christian theism and pantheism. Unlike classical Christian theism which prioritizes transcendence by deriving divine immanence from divine transcendence, panentheism balances divine transcendence and immanence (Clayton 2020). In the classical Christian understanding, divine transcendence is based on the ontological difference in substance between God and the world making interaction between the two distinct substances impossible (Schaab 2006, 547, 548). The panentheistic mutual relation also differs from pantheism which prioritizes divine immanence by identifying the infinite with the finite. The nature of this mutual relationship basically depends upon the understanding of the ontology of each member of the relationship. The issue is the nature of being for God and for the world as the basis for mutual influence between God and the world. A variety of attempts have sought to describe the nature of God’s being and the world’s being in their relationship. Thomistic thought utilizes a concept of analogy as it wrestles with the nature of the being of God and the being of the world (Malloy 2014). Others in considering God’s action in the world posit the necessity of ontological difference between God and finite reality (M. Leidenhag 2014, 219). Process thought directly addresses the issue of ontology by calling for an ontology that does not consider substance as the basic type of existence because substance does not allow for internal relations (Bracken 2014, 10). According to Wesley Wildman the relations between entities are ontologically more fundamental than the entities themselves for relational ontology in contrast to substantivist ontology where entities are ontologically primary and relations derivative (2010, 55).