 Openness or free will theists are closer to process theism than the Neo-Thomists or than Alston. They concur with process theists that God cannot determine a creature’s decisions without depriving it of its freedom. They also accept the process view of the nature of time; thus, for God to be influenced by the creatures means that in some respects the future is yet to be determined and God knows it as such. This provides for a straightforward concept of God responding to the creatures and for an interpretive scheme for the dominant Scriptural motif that God is in dynamic interaction with people (in answering prayer, for example). On the other hand, it is this aspect of process theism which seems most disturbing to more traditionally minded Evangelicals, for the lack of knowledge of a detailed future compromises or at least complicates the doctrine of divine providence. How, they ask, can history be the working out of a divine plan if the future is uncertain for God (cf. Hall and Sanders, 2003). Open theists believe that they can mitigate this criticism by not following process theism in the denial of creation ex nihilo. Open theists like William Hasker and John Sanders can speak of God as “a risk-taker,” but they insist that God can still perform miracles and guarantee the ultimate triumph of good over evil (Pinnock, et al., 1994, 151; Sanders 1998).