 Because process theists reject the idea of a deity whose moral character is ever questionable, John Stuart Mill’s essay, “Theism,” is not an anticipation of process theism. By parity of reasoning, Peter Forrest’s proposal of a God that grows from pure power to pure love is not a version of theism that process theists would find appealing (Forrest 2007). Some of the central themes and arguments of process theism, however, are evident in less well-known thinkers scattered throughout history. One can mention the names of Levi ben Gerson (1288–1340), Fausto Socinus (1539–1604), Friedrich Wilhelm Schelling (1775–1854), Gustav Theodor Fechner (1801–1887), Rowland Gibson Hazard (1801–1888), Jules Lequyer [or Lequier] (1814–1862), Lorenzo D. McCabe (1817–1897), and Otto Pfleiderer (1839–1908). Some might count G. W. F. Hegel (1770–1831) as a forerunner of process theism, but his case is not clear. The idea of development is central to Hegel’s thinking about the Absolute Spirit. On the other hand, his philosophy was more influential in ushering in what he himself called “the death of God” than in providing a clearly articulated theistic alternative to classical theism (cf. Küng 1980, 138–42). It is also ironic that it was much less in the positive influence of Hegelian idealism than in the negative reactions to it that process philosophy, and by implication process theism, matured in the twentieth century.