Armed with the tools provided by this brief typology, we are now ready to turn more directly to a consideration of open theism. The origins of the theological movement known today as open theism have been traced by Roger Olson to the mid-1970s, to the publication of essays by James Daane and Nicholas Wolterstorff which challenged, respectively, traditional assumptions of God’s aseity (or “self-sufficiency”) and timelessness.1 The big step, however, was taken in 1986 when