 One may ask why there should be only three qua-objects here, when objects like a human person or an apple, having many properties, might imply hundreds or thousands of qua-objects. The answer is that not every qua-object of God is a divine Person. Many such, Koons says, are contingent, e.g. God-as-creator, or God-as-friend-of-Abraham; such would not have existed had God not created. And any qua-object of God which involves only an essential property of his, e.g. God-as-omnipotent, is numerically identical to God (345). To be a “hypostatic qua-object” (i.e. a God-as-thing which is a divine Person) something must exist necessarily, be numerically distinct from God, and be such that “It is not wholly grounded in a logical or conceptual way on any other divine qua-object or objects. So, it must be fully determinate (non-general, non-disjunctive, and non-negative) in its definition” (346). This last condition is meant to prevent the proliferation of divine qua-objects (354–6). Koons argues that this account explains why there are exactly three divine Persons.