 Hartshorne argues the case as follows. Suppose X and Y are agents who make decisions A and B, respectively. The conjunction, AB, is something that neither X nor Y, individually, decided, even if one of the agents is God. Suppose, however, for the sake of argument, that this reasoning does not apply in the divine case. According to this view, if X is God, then it is possible for X to decide not only A, but also AB. We can imagine that A represents God loving an individual and B represents the individual freely accepting God’s love. If God decides AB then God must also bring it about that B, that the individual freely accepts God’s love, for this is part of AB. Hartshorne responds that this view divorces the concept of decision making from any meaningful connection with lived experience. Numerous analogies have been discussed in the literature for how free creatures might be related to a deity that makes their decisions—the creatures as God’s marionettes; as androids programmed by God; as subjects hypnotized by God; as objects of God’s dreaming; as characters in God’s novel. Each analogy faces the dilemma that either the decisions of the person are not fully determined (e.g., the hypnotism case) or the person is not an actual individual (e.g., the fictional character case). In ordinary language, an individual that tries to control a relationship is called manipulative, overbearing, or colloquially, “a control freak.” Doubtless, it was considering this kind of analogy that led Hartshorne to speak of “the tyrant ideal of power” in classical theism (Hartshorne 1984a, 11). In a similar vein, Whitehead speaks of the idolatry of fashioning God in the image of imperial rulers: “The Church gave unto God the attributes which belonged exclusively to Caesar” (Whitehead 1929 [1978, 342]).