BELIEF IN GOD: AN INTRODUCTION TO THE ONTOLOGICAL ARGUMENT

BELIEF IN GOD: AN INTRODUCTION TO THE ONTOLOGICAL ARGUMENT

By: Daniel McMillin

Arguments for the Existence of God

“Does God exist?” is one of the most important questions ever asked in human history. It has shifted the course of history, has shaken every nation in existence, and continues to challenge the minds and hearts of people today. It may appear as though in our modern and secular age, this question would become irrelevant, but it only continues to flourish and pervade the discussions of skeptics and seekers alike.

That is why we are forced to make a decision about whether or not we believe God exists. Belief or unbelief, that is the question. This may seem to be an inconsequential question, but our response will show that it influences our actions, ethics, and purpose. As Jack P. Lewis stated, “One’s concept of God and his relation to God are extremely important in determining his outlook on life and his behavior.”[1] It is for that reason that this question is the most important question we could ever ask today.

The arguments that are offered are outside of the Bible because the Scriptures alone are unconvincing for those who are unwilling to accept the divine origins of these holy texts. Thus, the human mind must be convinced that God exists since it is the mind that chooses to believe or not. The arguments that will be offered are coherent and convincing to me, and I hope that they will be for you as well. I must admit, many of the arguments for the existence of God are a bit technical and may require further examination and contemplation on our part. But as we go through these arguments, we will try to take our time and go as slowly as needed with some fun illustrations along the way to help us capture the essence of these arguments.

Classical Ontological Argument for the Existence of God

“God” is, by definition, the greatest conceivable being. As Anselm of Canterbury famously stated, God is “something than which nothing greater can be thought.”[2] When the rational mind contemplates a being of which there is none greater, this being does not only exist in the mind but in reality. If our minds could craft a being that is greater than “God,” then that being would be “God.” By definition, there cannot be a God behind God or a being greater than God. There is no other conceivable being greater than God because He is, by definition, the greatest conceivable being in reality and understanding. It is important to note that God must exist in reality and not merely in the mind. To illustrate, we can imagine what a unicorn, cyclops, or three-headed dog looks like if they existed in reality, but they do not exist in reality and are lesser things in comparison to those things that do exist in reality, like horses, human beings, or resurrected dire wolves. But if God only existed in the mind (alone) and not in reality, then He would not truly be the greatest conceivable being, since existence is greater than non-existence. Thus, if God exists in the mind, then He must exist in reality.

(1)   God is defined as “something than which nothing greater can be thought.”

(2)   It is greater to exist in reality than merely in the understanding.

(3)   If God exists only in the understanding and not in reality, then He is not the greatest conceivable being since there is a being that does exist in reality that can be conceived.

(4)   Therefore, God must exist not only in the understanding but also in reality if He is something than which nothing greater can be thought.

“The ontological argument attempts to prove from the very concept of God that God exists; if God is conceivable, then he must actually exist.”[3] Understandably, this argument can be a bit heavier and more highfalutin than we are used to, but it is a helpful way to establish that the existence of God is not only necessary but also that His non-existence is impossible. God “cannot even be thought not to exist,” as Anselm argues, “for there can be thought to exist something which cannot be thought not to exist; and this thing is greater than that which can be thought not to exist. Therefore, if that than which a greater cannot be thought could be thought not to exist, then that than which a greater cannot be thought would not be that than which a greater cannot be thought,” which is problematic because it presents us with a contradiction, which causes us to conclude “something than which a greater cannot be thought exists so truly that it cannot even be thought not to exist.”[4] We may argue that God has to exist because He cannot not exist. Additionally, God is a maximally great being not merely due to His existence but also His essence, which captures His greatness.

Modal Ontological Argument for the Existence of God

God is not only the greatest conceivable being, but He is the greatest possible being. Alvin Plantinga will offer a more compelling argument for the existence of God by appealing to the possibility of God’s existence rather than arguing with the baggage that is carried with the many attributes of God.

(1)   It is possible that a maximally great being exists.

(2)   If it is possible that a maximally great being exists, then a maximally great being exists in some possible world.

(3)   If a maximally great being exists in some possible world, then it exists in every possible world.

(4)   If a maximally great being exists in every possible world, then it exists in the actual world.

(5)   If a maximally great being exists in the actual world, then a maximally great being exists.

(6)   Therefore, a maximally great being exists.[5]

In sum, if it is possible for God to exist in one world, then it is possible for God to exist in every possible world, since God is a maximally great being. Therefore, God exists. Ok, but what does this look like? How would we use this in a conversation? [We may ask, “Is it possible for God to exist?” Yes. Ok good! “Is it impossible for God to exist?” No. Great! “So if it is possible for God to exist, then could He not actually exist?”]. It may sound too simplistic, but if it is possible for God to exist, then He must actually exist. For me, this is a helpful argument because it asserts a modest claim that makes a massive difference. If it is possible to prove that God is the greatest possible being, then what else can we know about this being? This a great starting point that opens the door to many more possibilities.

This argument establishes that our minds may reason that there is such a being that we may call “God.” The fool says, “God does not exist,” but those who have understanding know rationally the reality of God as the greatest conceivable being who truly exists (Ps. 14:1). That is why it is foolish to deny the existence of God because the abundance of indisputable evidence that surrounds us certainly allows us to find the belief in God to be reasonable, if not the most likely option available.[6] Our minds are compelled by the concept of God as our hearts long to worship something beyond ourselves. Why? It is because, as Augustine aptly pointed out in his Confessions, “You have made us for yourself, O Lord, and our hearts are restless until they rest in You.”[7] We are inherently drawn to God because we were designed to be near to God. That is why when we are not in the presence of God, we search aimlessly for something greater than ourselves until we find the superior being conceptually possible, or we fill the void with other things that are comparatively inferior. That is why “I believe,” as my grandaddy always says, “beyond a shade of a shadow of a flicker of a doubt” that God exists!

Works Cited:

[1] Lewis, Basics of Belief, 17.

[2] Anselm, Proslogion 2.

[3] Craig, Reasonable Faith, 95.

[4] Anselm, Prosolgion 3.

[5] Craig, Reasonable Faith, 184-185.

[6] Anselm, Prosolgion 4.

[7] Augustine, Confessions, I.1.