 Ford recognizes that his revisions of process theism will strike some thinkers as contrary to the metaphysics that first inspired it. He correctly observes, “The notion of an active future may be regarded as oxymoronic, even as bizarre, but it is certainly unique” (Ford 2000, 316). It is indeed unique; it bears a resemblance to the Thomistic doctrine of participated being, albeit tailored to the categories of process philosophy, as modified in various ways by Ford. In Thomism, the creatures can exist only by participating in and channeling the infinite creativity of God. In Ford’s revised process theism, non-divine actual entities can exist only by borrowing the influx of future divine activity into the present. The parallel with Thomism breaks down insofar as Ford denies that God’s activity explains what the actual entities do with their portion of creativity. Ford can affirm the freedom of the creatures vis-a-vis God’s activity since deity does not function as a deterministic efficient cause as it does in Thomism and other forms of traditional theism. In Whitehead’s and Hartshorne’s theism, there is an efficient causal dimension to God’s creativity, but it is not deterministic. We have already noted that the process God’s fixing of the laws of nature is a form of efficient causation, but Whitehead and Hartshorne agree with most current scientific thinking that those laws are stochastic.