 Process theists generally, though not unanimously, deny that the universe had a first temporal moment. Those wishing to demonstrate the compatibility between process theism and Jewish and Christian Scripture commonly follow David Griffin’s arguments that the Bible neither requires nor implies an absolute beginning of the universe (Griffin 2001b, 109–114). There is still the objection, however, that by conceiving both God and the creatures as creative, process theists seem to destroy one of the most meaningful contrasts between God and the world: God as creator and the world as created. Indeed, Whitehead says, “It is as true to say that God creates the World, as that the World creates God” (Whitehead 1929 [1978, 348]). One must, however, separate Whitehead’s poetic expression from his philosophical meaning. In process theism, as in traditional theism, the existence of God is in no way precarious, in no way dependent upon the activity of other entities; likewise, process theism and traditional theism are in agreement that non-divine individuals are contingent (they can fail to exist)—in the case of non-angelic beings, they are born and they die. In Whitehead’s and Hartshorne’s form of theism, God’s existence is everlasting, but the existence of any particular creature is not. Nevertheless, the creatures, being lesser creators, create something in God, if only the knowledge of their own activity. For process theism, the activity of the creatures makes no difference to God’s existence, only to God’s experience of them.