 In the view of process theism, the denial of real relations in God renders classical theism paradoxical to the point of incoherence. According to classical theism, God has perfect knowledge of a contingent and changing world, yet nothing in God could be other than it is. The one condition, however, contradicts the other (cf. Hartshorne 1948, 13–14; Viney and Shields 2020, 147-150). If any event is contingent then it could be otherwise—for example, this bird at this place and time is singing rather than sleeping; but if the event could be otherwise, then God’s knowledge of the event could be otherwise—knowing this bird at this place and time as singing rather than as sleeping. The contingency implied for God’s knowing is not that God might have been ignorant of something but that the thing that God knows might have been different. An infallible knower necessarily knows whatever exists; it does not follow, however, that what exists is necessary unless one adds the premise, taken from classical theism, that nothing in God could be other than it is. Process theism jettisons the premise that there is nothing contingent in God. The only other non-atheistic alternatives, say process theists, are to follow Aristotle and deny that God knows the world or to follow Spinoza and deny that nothing in God or in the world could be other than it is (Hartshorne 1976, 12). What is impossible is a God with no contingent aspects knowing a contingent world.