 Continuity is maintained, then, through the preservation of the body (or crucial body-part, such as the brain), and when the time comes for resurrection to occur, God restores life to the body in question and one’s resurrected life can begin. In fairness, it should be pointed out that van Inwagen originally advanced this proposal only in order to demonstrate the logical possibility of a materialist resurrection. In this he may well have succeeded. But as a proposal that is supposed to represent the actual way in which God enables humans to live again, the account has very little to recommend it. In this view, God assumes the role of contemporary practitioners of cryonics, preserving the dead body until such time as it is revived and restored to health. But this is bad news for the actual practitioners, since the “bodies” they are preserving are mere simulacra and presumably incapable of being revived, even if all the technology functions flawlessly. Furthermore, the feature of the account that makes it unacceptable—that God “spirits away” the crucial part of the person’s body, leaving behind a simulacrum—is essential to the view’s success in depicting a possible way of resurrection. In the Author’s Note appended in 1992, van Inwagen writes: