I posted the following as a comment to Bryant’s short response. Adam Robbert has a nice comment there, too.
There is no necessary relationship between OOO (or ontology generally) and theology or morality, but certainly every ontology has theological and moral implications. To the extent that OOO has something in common with Whitehead’s process ontology, the possible role of a panentheist God should remain an open question. In Whitehead’s system, according to Stengers, “God is not what explains: he is what is required, in terms of the conceptual scheme, by the cosmological perspective” (Thinking With Whitehead, p. 424). Perhaps OOO differs sufficiently from the Whiteheadian scheme to avoid this requirement. But I don’t think it is fair to dismiss “God” in ontological discussions just because many believers have a philosophically immature picture of God (and I do agree with your criticisms of such pictures, Levi). Whitehead’s God is first a construction meant to solve a philosophical problem, and only secondarily an object of religious feeling.
“The concept of God is certainly one essential element in religious feeling. But the contrary is not true; the concept of religious feeling is not an essential element in the concept of God’s function in the Universe. In this respect religious literature has been sadly misleading to philosophic theory, partly by attraction and partly by repulsion” (Process and Reality, p. 207).
God’s function in the Universe may have very little to do with the way the majority of humanity has felt or believed that God relates to the Universe. The desire for personal immortality and for an all-powerful deity who insures that the good and the evil are properly sorted at the end of time is an example of our initial excess of subjectivity demanding something unreasonable. The function of Whitehead’s God is not to actively intervene in the course of natural events, but to gently influence the free decisions of actual occasions as an element in their prehension of the actual world. God allows actual entities to experience the relevance of eternal objects for their situation as temporal subjects. Without God, Reason would remain a floating abstraction, an ideal without reality; Whitehead argues that actual entities are the only reasons, and so God is that actual entity embodying Reason.
Also, keep in mind that God is not ultimate in Whitehead’s system. God is a creature of creativity like every other creature, though unique in that the poles of God’s concrescence are reversed (finite actual occasions move from a physical to a mental pole, while God begins with a conceptual envisagement of the definite possibilities for actuality before moving on to physically feel and integrate the resulting decisions made by actual occasions).
So in short, there are philosophical reasons to think God and there are sociological/psychological reasons to believe in God. There are plenty of bad ideas about God, and as you point out, Levi, plenty of bad beliefs about God that lead to unethical behaviors. But I remain convinced that religious feelings, in one form or another, are here to stay. Humanity, it seems to me, will always be a spiritual animal. The question then becomes how we are to bring religious feelings into harmony with the demands of rigorous philosophical reflection and with scientific facts. I think Whitehead comes very close to doing both.