 Swinburne aims to build his theory on widespread traditional agreements between most catholic theologians since at least the fourth and fifth centuries (Swinburne 2018, Section 1). The Persons of the Trinity are three beings, each a self which satisfies Boethius’s definition of a “person” as “an individual substance (substantia) of a rational nature” (421). Each is divine in that each has all the divine attributes. “A divine person is naturally understood as one who is essentially eternally omnipotent and exists (in some sense) ’necessarily’” (427). He argues that omnipotence entails perfect goodness and omniscience. While all three of the Persons exist necessarily (inevitably), the Father does this independently while the Son and Spirit exist of necessity dependently, because necessarily, the Father exists, and his existence implies that he causes them (437, n. 14). These actions of the Father are inevitable and not voluntary, but they are via the Father’s will (425, 428). This causing is traditionally described as the eternal generation of the Son by the Father, and the eternal proceeding of the Spirit from the Father, or from the Father and the Son. For Swinburne, the Son is “caused by the Father alone” while the Spirit is “caused by the Father and/or through the Son” (429). The theory then is committed to one of these two models of the divine processions.