 Edwards’ revisions of process theism are made largely, though not exclusively, in light of criticisms from those who do not share his commitment to process metaphysics. Lewis Ford revises process theism in a very different direction, mostly in response to difficulties within process metaphysics that he finds insurmountable. We have already seen that in Whitehead’s metaphysics, the way that one actual entity influences another is by means of prehensions. According to Ford, an additional mode of influence must be posited, for one must account for an actual entity’s ability to prehend. This ability to prehend is precisely its portion of creativity. Ford remains within the parameters of process metaphysics by denying that the entity’s allotment of creativity has its source outside of time in an eternal being. This leaves only three possible sources for the entity’s creativity, the past, the present, or the future. Ford maintains that past actual entities, because they are past, are devoid of any inner creativity—thus, they cannot be the source of an actual entity’s creativity. Nor can creativity simply “well up” from within the present. It is precisely an actual occasion’s present creativity that needs explanation, and it cannot pull itself up by its own bootstraps, so to speak. Ford argues, by elimination, that a future creativity must be the source of an occasion’s ability to prehend.