 Our task has been to explain the concept of process theism, not to argue that the God of process theism exists. Nevertheless, a few words are in order about the approaches that process theists take to justifying belief in the existence of God. We noted in opening that process theism does not privilege claims to special insight or revealed truth (cf. Keller 2007, chapter 6). This is not to say that some theologians have not found process thought congenial to their interests (e.g., Ogden 1963; Cobb 1965; Griffin 1973). Whitehead and Hartshorne did not view themselves as apologists for a particular faith, but neither did they simply dismiss religious experiences as uninformative. Whitehead warns against narrowness in the selection of evidence. He says, “Philosophy may not neglect the multifariousness of the world—the fairies dance, and Christ is nailed to the cross” (Whitehead 1929 [1978, 338]). They add, however, that the claims that religious people make, individually (as in the case of mystics) or collectively (as in the case of religious organizations), are subject to human fallibility. There may be a God who is infallible but human beings are not, and every putative revelation is sifted through an imperfect human filter (Hartshorne 1984a, 41). As far as justifying religious belief is concerned, Whitehead and Hartshorne try to navigate between appeals to blind faith and knock-down proof. In metaphysics, says Whitehead, “The proper test is not that of finality, but of progress” (Whitehead 1929 [1978, 14]).