 Although Baber argues that this is a “minimally decent” Trinity theory, she admits that it is heretical, and names it a “Neo-Sabellian” theory, because on it, the Persons of the Trinity are non-overlapping, temporary modes of the one God (15; on Sabellianism see section  1.3).  But the Persons in this theory are not mere modes; they are truly substances and selves, and there are (at least) three of them, though each is counted as the continuation of the one(s) preceding him. It is unclear whether the theory posits only three selves (10–1). But she argues that the theory is preferable to many of its rivals “since it does not commit us to relative identity or require any ad hoc philosophical commitments” (15), and even though its divine selves don’t overlap, sense can be made of, e.g. Jesus’s interaction with his Father (meaning not the prior divine Person, but God, the temporal whole of whom Jesus is a temporal part) (11–4).