 Daniel Howard-Snyder objects that Hasker’s talk of the nature “supporting” or “sustaining” the lives or “life-streams” of the Persons is unintelligible (2015b, 108–10). He also argues that it is unclear quite what constitutes the Persons, as in various places Hasker says that this is the divine mind/soul, the concrete divine nature (a trope of divinity), and a single mental substance–and these would appear to be different claims (110). Also, monotheism uncontroversially implies that there is exactly one god. But Hasker forbids saying that any of the Persons is a god. And by definition being a god implies having the divine nature, and like others Hasker understands divinity to imply perfection in knowledge, power to intentionally act, and moral goodness–thus, divinity implies being a self. This, Howard-Snyder says, is a necessary truth and one with which basically all Christians agree. But Hasker’s “God”, whether this is a community or a composite object, is not a self, and so is not literally divine. But then, we’ve run out of candidates for being the only god; if neither the Father, nor the Son, nor the Spirit is a god, then it would seem that for Hasker there is no god! Anticipating monotheism-related objections, Hasker lobs various charges at Howard-Snyder (112–3), but in the end it seems that Hasker’s view is just that “God” can be spoken of as if it were a self (114–5). Taking a term from recent philosophy of mind, Howard-Snyder says that for Hasker God is a “zombie”, a merely apparent self which in fact lacks any consciousness, any point of view, and any mentality (114). He concludes that Hasker is not aiming for the sober metaphysical truth about the Trinity but is instead settling for some sort of “as-ifery”. How, he asks, could it be more accurate to describe God as “omnipotent and omniscient” than it is to describe God as “powerless and ignorant” when on Hasker’s account God is straightforwardly the latter? (115)