 Because the divine is indeterminate, it cannot be an object of an actual entity’s prehensions. This is dangerously close to saying that God cannot be known, except that Ford understands God to fill a definite role in his metaphysics, to wit, the infusion of creativity into the present, providing for an immediacy of the divine presence in all actualities. Ford also recognizes the difficulty that his view poses for God’s knowledge of the past, and hence for divine omniscience. The physical prehensions of actual occasions are not only the means whereby the present takes account of the past, but they are also the means whereby the past persists into the present. As Hartshorne notes, Whitehead’s concept of prehension brings efficient causation and perception under a single category (Hartshorne 1984b, chapter 9). If the past were to persist into the future so as to impart knowledge to God, it would co-opt the present’s function of preserving the past. In order to avoid the idea that God is ignorant of the past, Ford posits a kind of knowledge of the past that abstracts from efficient causation. In the interstices separating the death of the past moment and the birth of the present moment, “God immediately perceives the recently emergent past and retains that memory forever” (Ford 2000, 284). Since divine memory, on Ford’s account, abstracts from efficient causal relations, it is clear that it records sequences and correlations of events; it is a fair question whether it also contains information about causal chains.