 How can any of these selves be divine given that they are neither timeless nor everlasting? Following Parfit, she argues that a self may last through time without being identical to any later self at the later times; that is, “identity is not what matters for survival” (6). Each of these non-eternal selves, then, counts as the continuation of the previous one, and is everlasting in the sense that it is a temporal part of an everlasting whole, God. The obscure traditional generation and procession relations are re-interpreted as non-causal relations between God and two of his temporal parts, the Son and Spirit (13–4). In a later paper, she argues that any trinitarian may and should accept this re-interpretation (Baber 2008).