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I should wish to say, accordingly, that God and concrescence are distinct in that concrescence is -- to use Hartshorne's terms -- "the ultimate analogical universal or form of forms," or _"the_ transcendental," which applies to everything concretely real, analogically though not univocally, whereas God is the eminent or unsurpassable form of concrescence, everything else concretely real being an instance of its noneminent or surpassable form. In a sense, however, this distinction between God and concrescence is not final, because all concrescence is _either_ God's own self-creation _or_ a datum therefor -- either, in Whitehead's terms, a divine "subjective form" or a divine "objective form," either a contribution divinely made to the creatures or a contribution divinely received from them. Thus God is, in a way, "concrescence itself," "concrescence" beihg understood as "the determining of the antecedently indeterminate \[but determinable\]," "free growth in definiteness," "contingent production of additional definiteness" -- all phrases used by Hartshorne to elucidate "creativity" (cf. "Whitehead's Differences from Buddhism": 409; _IO_: 241, 201).