 The debate among Whiteheadians over the existence of God is complicated by the fact that Whitehead’s views rapidly evolved from the time he began teaching at Harvard in 1924. His view of God is less a completed philosophical theism than a work in progress that was left to others to try to complete, and many have tried. It is worthy of note, however, that an influential group of scholars maintain that Whitehead was not true to his finer insights when he included God in his metaphysical system. Donald Sherburne wrote a pivotal article in 1967, revised in 1971, titled “Whitehead without God.” Sherburne holds that God can be “exorcised” from Whitehead’s metaphysics by showing that the existence of God is inconsistent with its categories and by demonstrating that all of the functions ascribed to deity in the system can be met in other ways. Donald Crosby and Frederick Ferré (1933–2013), also within the process fold, hold similar views. Ferré considers theism “optional” in the sense that the premises of theistic arguments are subject to competing and equally rational value commitments (Ferré 2001, 177f). One of the most careful and persistent critics of process theism is Robert Neville (Neville 1980). Neville does not argue for “Whitehead without God” so much as “Whitehead without Whitehead’s God.” He believes that Whitehead’s critique of scientific materialism and his philosophy of organism are basically correct, but that the ultimate explanation of the universe is in a deity that wholly transcends it and creates it ex nihilo (Neville 1968). Griffin forcefully criticized Neville’s views (Griffin 2007, 186–214) and Neville gave a spirited response (Neville 2008).