 This Constitution theory has been criticized as underdeveloped, unclear in its aims, unintelligible, incompatible with self-evident truths, unorthodox relative to Roman Catholicism, polytheistic and not monotheistic, not truly trinitarian, involving too many divine individuals (primary substances), out of step with the broad historical catholic tradition, implying that the Persons of the Trinity can’t simultaneously differ in non-modal and non-temporal properties, not a theological improvement over simpler relative identity approaches, and as wrongly implying that terms like “God” are systematically ambiguous (Craig 2005; Hasker 2010b; Hughes 2009; Layman 2016; Leftow 2018; Pruss 2009, Tuggy 2013a).