 Whitehead indicated that he considered the possibility of God being an enduring object, and thus a society, but rejected it on the grounds that God’s consequent nature loses nothing of the past whereas societies are characterized by partial loss of the past (Johnson 1983, 9). This argument is curious, for it would seem to apply to actual entities as well as to societies. No non-divine actual entity preserves its entire past without distortion and loss; yet Whitehead attributes to deity—in the doctrine of objective immortality of the past in God—what no other actual entity can accomplish. In reply to a question from Vergilius Ferm, Hartshorne notes that the unique excellence of retaining the past perfectly in memory must be no less true if God is an actual entity than if God is a society (Rome 1964, 324). He argues that the consequent nature of God is itself abstract, for it is the generic property of being somehow actual or affected by others (Hartshorne 1972, 75–76). Thus, Hartshorne proposes that Whitehead would be more true to his own metaphysics by conceiving God as an enduring object, and thus as a society, rather than as a single actual entity. Hartshorne acknowledged that his own theory is not without its problems. Not least of these is how to coordinate the concept of a divine temporal world-line with the relativistic view of space-time in contemporary physics (Hartshorne 1970, 123–125; Sia 1990, 276; cf. Griffin 1992). Suffice it to say that the question whether God is best conceived as a single actual entity or as an enduring object is a major parting of the ways between process theists. Griffin, for example, refers to the idea of God as a single everlasting actual entity as Whitehead’s “greatest blunder” (Griffin 2001a, 152). Nevertheless, Whitehead’s view has a number of able defenders, including Jorge Nobo and Palmyre Oomen (Nobo 1989; Oomen 1998).