 Similarly, the Persons of the Trinity are so many selves constituted by the same stuff (or something analogous to a stuff). These selves, like the lump and statue, are numerically the same without being identical, but they don’t stand in a relation of accidental sameness, as they could not fail to be related in this way. Father, Son, and Spirit are three quasi form-matter compounds. The forms are properties like “being the Father, being the Son, and being the Spirit; or perhaps being Unbegotten, being Begotten and Proceeding” (Rea 2009, 419). The single subject of those properties is “something that plays the role of matter,” which Rea calls “the divine essence” or “the divine nature” (Brower and Rea 2005a, 68; Rea 2009, 420). Whereas in the earlier discussion “the divine essence [is] not… an individual thing in its own right” (Brower and Rea 2005a, 68; cf. Craig 2005, 79), in a later piece, Rea holds the divine nature to be a substance (i.e. an entity, an individual being), and moreover “numerically the same” substance as each of the three. Thus, it isn’t a fourth substance; nor is it a fourth divine Person, as it isn’t, like each of the three, a form-(quasi-)matter compound, but only something analogous to a lump of matter, something which constitutes each of the Three (Rea 2009, 420; Rea 2011, Section 6). Rea adds that this divine nature is a fundamental power which is sharable and multiply locatable. He doesn’t say whether it is either universal or particular, saying, “I am unsure whether I buy into the universal/particular distinction” (Rea 2011, Section 6). All properties, in his view, are powers, and vice versa. Thus, this divine nature is both a power and a property, and it plays a role like that of matter in the Trinity.