 Whitehead says that, “Philosophy never reverts to its old position after the shock of a great philosopher” (Whitehead 1929 [1978, 11]). Whether or not Whitehead and Hartshorne are considered great philosophers, they seem to have occasioned a seismic shift in contemporary discussions of the philosophy of religion in which philosophers take the doctrine of real relations in God more seriously. For example, some Neo-Thomists have taken the criticisms of process theism to heart and admitted real relations in God, contrary to the teaching of the angelic doctor (Whitney 1985, 75–81). The Jesuit philosopher W. Norris Clarke advises Thomists to “simply drop” the doctrine of the lack of real relations in God and to adopt the view that, “[God’s] consciousness is contingently and qualitatively different because of what we do” (Clarke 1979, 92). At times, Clarke almost sounds like a Whiteheadian or a Hartshornean: “God is the supreme Receiver, gathering together in His consciousness all that creatures do and responding appropriately to it” (Ibid., 93). Another example of a group of theists influenced by process thinking, are those Evangelical Christian philosophers calling themselves “open theists” or “free will theists.” While careful to distance themselves from the more heretical dimensions of process metaphysics, they have stirred controversy in their communities of faith by defending aspects of process theism (Pinnock et al. 1994; Enxing 2013, ch. 5; Rice 2020).