The God, for them, is supreme, "needing nothing outside himself, but needful for the being and well-being of all things." (Pg. 305). St Anselm’s account of the ontological argument for the existence of God deals with the ‘existence in the understanding’ vs. ‘existence in reality.’ He defines God as the greatest conceivable or possible being. He adds that any person who hears this statement describing God understands what is meant.
Not only is He the source, but he is the reason for its continued existence. The next step Augustine takes regards the nature of God's creation. For Augustine, God is good, because everything He made is good. “You are our God, supreme Good, the Creator and Ruler of the universe” (1.20), and again, “Therefore, the God who made me must be good and all the good in me is His”(1.20). Everything about God is good.
With the concept of God being the center of one’s life, it becomes perfectly natural to focus life events and circumstances on God, and to give God credit for accomplishment in life. Theocentrism holds to an entirely different view, which does not reflect the Christian belief. Theocentrism has a couple of different interpretations. One where God is still God, but he is attached to all creation (nature has the same value as humanity); the other where God is creation and human beings should worship God by witnessing and caring for all of creation. The bottom line is Theocentrism is a belief that God is everything and within everything.
Descartes proceeds to investigate the idea of an infinite being, or God, and how he came to acquire such an idea with more objective reality than he himself has. By ruling out the possibility of this idea being invented or adventitious, Descartes concludes that the idea must be innate. Therefore, God necessarily exists and is responsible for his perception of a thing beyond a finite being. Descartes affirms that he is certain that he is a thinking thing. His reasoning, however, seems to be a circular argument.
In the explanation of this argument for the existence of God, Anselm states that God is the greatest being that can be thought and nothing else can be conceived as a greater being than God. For example, when one grasp the idea of God, one thinks of that being as one who has the best properties that could exist in the world such as wisdom, power, knowledge and even the unique essence of existence, and we amplify each attribute to its limits, and as a result we have God. If we can still think of something greater than that, then we have failed to really think of something that-than-which-nothing-greater-can-be-thought. This brief explanation of the argument is explained in detail in the following paragraphs. In the ontological argument, Anselm assumes that the fool understands the concept of God as ‘that-than-which-nothing-greater-can-be-though,’ even when the fool denies that God exists.
And in chapter 2, the words showed that Anselm is a believer for God, he even called people who do not believe in God are fools. Then he claimed that God is the greatest. For Anselm, God is perfection, like he said in the book God, “than which nothing greater can be conceived”. At the end of the Chapter 3, he said that necessary existence is greater than contingent existence. From all those proofs, he got his finally answer that God has to exist.
God is also said to be omnipotent or all-powerful. This should be understood to mean that God can do anything that is (1) logically possible (see below), and (2) consistent with being a personal, incorporeal, omniscient, omnipresent, immutable, wholly perfect, and necessary Creator. Concerning the latter, these attributes are not limitations of God's power, but perfections. They are attributes at their infinitely highest level, which are essential to God's nature. For example, since God is perfect, He cannot sin; because He is personal, He is incapable of making Himself impersonal; because He is omniscient, He cannot forget.
This definition is necessary in order to agree with Anselm’s premise that there exists things in reality which are greater than things that only reside in the understanding. Also, Anselm does not discuss what a perfect being is. He claims that God cannot be perfect if He exists only in the understanding, but what exactly does being perfect mean? Moreover, Anselm would then need to be able to provide evidence of how God would meet this description. Finally, Descartes proof resonates with me more because he acknowledges that humans are imperfect.
If one says that the universe is brute fact as Bertrand ... ... middle of paper ... ...and was a free choice on God's behalf. If God did create the universe, it seems inevitable that he sustains because of his immutable nature. Furthermore, because the only coherent concept of God depends on the fact that God is illogically omnipotent, it follows that he is able to be both transcendent and immanent at the same time. Thus God is able to create ex nihilo and sustain the universe and still be coherent. Bibliography ============ Peterson, Michael.
These ideas may reside entirely within our thoughts or they may exist independent of our considerations of them (Descartes 143). Descartes argues that the idea of God is that He is infinite substance "[eternal, immutable], independent, all-knowing, all-powerful" to which nothing more perfect can be imagined (Descartes 149; 151). Descartes defines the more perfect as "that which contains in itself more reality" (Descartes 146), so that there are gradations of perfection beginning with the subjective phantasms, such as a chimera, and culminating with the most perfect being in God Himself. Thus, because our idea of God is one of absolute perfection, and existence contains more reality than nonexistent thoughts alone, God exists. Descartes's argument can be represented logically as: (1) In our thoughts we experience an idea of the most perfect being.