 Only the Trinity, on this theory, is an instance of the divine nature, as the divine nature includes the property of being triune. (See section  5.1.)  Beyond the Trinity “there are no other instances of the divine nature” (2017, 589). So if “being divine” means “being identical with a divinity” (i.e., being a thing which instantiates the nature divinity), then none of the Persons are “divine”. But the Father, Son, and Holy Spirit are each “divine” in that they are parts of the one God, somewhat as the bones of a cat are “feline”, or as the heads of Cerberus are “canine” (592).