 However, some have suggested that identifying conservation with creation ex nihilo this closely effectively pushes us to regard conservation as continuous recreation, where the creature that is supposedly “conserved” falls out of existence instantaneously before it is repeatedly  recreated.[30]  Interestingly, this “continuous recreation” reading seems well-motivated from the occasionalist perspective. If one wants to enforce a strict identity between conservation and creation, why not go all out and take conservation to be recreation ex nihilo, in which case the absence of any cause other than God will be guaranteed, thereby automatically securing the occasionalist thesis? On this reading as continuous recreation, conservation is in fact the continuous resuscitation of the creature from the void of non-existence, into which the creature is thrust instantaneously after its momentary existence. Some, such as Winkler, have suggested that the continuous recreation reading of the CCC thesis would indeed do the work of establishing occasionalism, since at every moment of conservation, there would literally be no creature around, as it were, to cooperate as a concurring  cause.”[31]  Continuous creation as recreation, however, raises a number of concerns, including the question of whether the transtemporal identity of creatures can be maintained. For, on the recreation model, the previous creature ex hypothesi goes out of existence, and another one is created anew and the two would then seem to be numerically distinct. 