 The idea that the category of the divine or transcendence can be correlated with the category of creativity in Whitehead’s philosophy marks a departure from Whitehead’s own notion of God as an actual entity in process of becoming at the same time that it joins with the Thomistic tradition that has employed the language of being, rather than becoming, to explicate the meaning of the divine. In its classical medieval synthesis in Aquinas, this tradition conceptualized the divine as esse ipsum, and held that in God essence and existence are one; that is, God’s very nature is esse, to be. Everything that exists was thought to do so through participation in divine being, or being itself. For Aquinas and classical thinkers, being was already concretized in a single source that was supremely actual. It is this crucial assumption, Frankenberry has argued, that undergoes modification in the shift from a substance metaphysics to one in which processive-relational categories are taken as ultimate (1993). The result is radical. De-substantialized and freed from static fixity in neo-scholastic metaphysics, being signifies the source and power of all that exists. Dynamized and pluralized according to the process paradigm, being does not repose in an originary source antecedent to every event; rather, it constitutes the very act of be-ing, of liv-ing, of ex-isting in the present moment as a new one emergent from an antecedent many. As such, being or creativity is inherently relational and processive. It is immanent within each momentary event as its spontaneous power; and it is also transcendent to that event of becoming in the sense that it is never exhausted by the forms in which it is found, but is always potentially a “more” that is “not yet” actualized. As long as being, like creativity, is not construed as something a being has but rather as what it means to be at all, the long identification of God with being in Western thought can be understood to point to sheer livingness or that which energizes all things to exist. Although no-thing particular in its own right, being is the very actuality of things, their act of being there at all. Nevertheless, Being-itself should not be construed as a particular being, thus ruling out pictorial theism’s anthropomorphism. Neither is it the sum of all beings, thus ruling out simple aggregation or totality. It is not a property of things nor an accidental quality, not a substance, and not a class of things. Instead, the religious symbol “God” can be understood to pertain to the creative ground of all that is—that which energizes all things—conceived as dynamic, immanent, and plural.