 Applying this doctrine of non-material constitution to the Trinity, to say that the divine nature constitutes the Father is to say that those have all their parts in common and that the nature is in divine-Person-favorable circumstances. For a thing of the type “divine mind/soul or concrete nature” to be in “divine trinitarian Person”-favorable circumstances means that there is a divine trinitarian Person which has all his parts in common with the first thing, and that it is conceivable that the first thing exists even though there is nothing of the type “divine trinitarian Person” that has all its parts in common with it. Hasker clarifies that in his view all the entities mentioned here are simple (lacking in proper parts), so each will be what metaphysicians call an improper part of one another, satisfying condition i. He also clarifies that the conceptual possibility in condition iv does not imply metaphysical possibility; Hasker denies that this is metaphysically possible: the divine nature exists but no divine Person exists (18). He adds that