 To speak of open theism as a school of thought distinct from process theism is ironic since God’s openness to creaturely influence is precisely the shared content of their views. Hartshorne referred to “the openness of God” in 1963, more than thirty years before the openness controversy erupted (Hartshorne 1987, 92). In any event, these controversies began too late for Hartshorne to respond to them. It is noteworthy, however, that he was instrumental in bringing a little known forerunner of open theism, Jules Lequyer [or Lequier], to the attention of philosophers (Hartshorne &amp; Reese 1953 [2000, 227–230]). Because of the dominance historically of classical theism, Hartshorne viewed free will or open theists more as allies than foes, although he was fully aware of his differences from them and was not without arguments against those aspects of their views with which he disagreed (Viney 1998, 214–230). A vigorous dialogue between process theists and free will theists is on-going (Cobb and Pinnock 2000; Ramal 2010, part II).