 With Hartshorne, as with Whitehead, what is at stake in theistic arguments is less a matter of the soundness of a particular piece of reasoning than the assessment of an entire metaphysical system. Thus, the sketch given here does not begin to do justice to their arguments. Nevertheless, the development and defense of a concept of God that is fully engaged in temporal processes is perhaps the central pillar and the lasting achievement of their reasoning. After all, one of the selling points of process theism over its rivals has been not only its theoretical superiority in dealing with theological puzzles but its adequacy to everyday religious sensibilities. Process theists argue that the deity of traditional theism is at once too active and too static. It is too active in the sense that its control of the universe is absolute, leaving nothing for the creatures to do except to unwittingly speak the lines and play the parts decided for them in eternity. It is too static in the sense that it lacks potentiality to change, to participate in the evolving universe it created, and to be affected by the triumphs and tragedies of its creatures. In short, it is a God who acts but is never acted upon and can therefore never interact. This is summed up in the non-biblical Aristotelian formula of God as the unmoved mover. Fritz Rothschild describes the God of Rabbi Abraham Heschel—a God who feels and is felt by the creatures—as “the Most Moved Mover” (Heschel 1959, 24). Hartshorne, who greatly admired Heschel, amends this formula in an attempt to distill the essence of process theism, “God is the most and best moved mover” (Hartshorne 1997, 6, 39).