 The fact that process theism construes God’s knowledge as prehensive means that it is a mistake to interpret it solely in terms of the information content of declarative sentences. This is not to say that God does not have this information, but it is well to keep in mind that omniscience, for process theism, is more akin to what Bertrand Russell calls knowledge by acquaintance than it is to knowledge by description (Hartshorne 1941, 241). Divine prehensions of the world include not only information but affective tone (Whitehead calls it the “subjective form” of prehensions); God’s knowledge is empathetic, feeling the feelings of the creatures. Again, this contrasts with the traditional account of omniscience which “attributes to God the informational content of our perceptions without the hedonistic content” (Kenny 1979, 32). E. S. Brightman (Auxier and Davies 2001, 43, 70), Henri Simoni-Wastila (1999), and Auxier and Herstein (2017, 264) argue that claiming this kind of knowledge for God is excessive, for it would mean, for example, that in knowing a creature’s fear of death, God would also fear death. Hartshorne’s response is that God feels how we feel without feeling as we feel, similar to the way in which persons can vividly remember emotions they once experienced without actually having those emotions as their own in the present experience of memory (Hartshorne 1984b, 199). This issue highlights a tension between Whitehead and Hartshorne. Whitehead speaks of an actual entity’s subjectivity as “perishing” as it becomes past, but Hartshorne insists that the divine memory preserves the immediacy of our experiences, making them objectively immortal (Whitehead 1929 [1978, 351]; Hartshorne 1970, 118).