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God, as a being that is maximally great, must hence exist necessarily. It is possible that (i.e. there is a possible world where) God, a maximally great being, exists. If God exists in that world, then, being maximally great, God exists in every world. Hence, God also exists in the actual world and does so with necessity. [45] [47]
Omnipotence, they say, does not mean that God can do anything at all but, rather, that he can do anything that is logically possible; he cannot, for instance, make a square circle. Likewise, God cannot make a being greater than himself, because he is, by definition, the greatest possible being. God is limited in his actions to his nature.
On the other hand, he also rejected the idea that God's existence cannot be demonstrated: although it is impossible to give a so-called propter quid demonstration, going from the causes to the effects; still, the proposition God exists can be "demonstrated" from God's effects, which are more known to us, through a so-called quia demonstration. [3]
Definition 1: An object is God-like if, and only if, has all positive properties. Axiom 3: The property of being God-like is itself a positive property. Theorem 2: It is possible that there exists a God-like object (in at least one possible world, there exists a God-like object ).
Theists generally agree that God is a personal being and that God is omniscient, [note 2] but there is some disagreement about whether "omniscient" means: "knows everything that God chooses to know and that is logically possible to know"; or instead the slightly stronger: "knows everything that is logically possible to know" [note 3]
If an object has a property to a lesser extent, then there exists some other object that has the property to the maximum possible degree. So there is an entity that has all properties to the maximum possible degree. Hence God exists. [19] A second syllogistic form: Objects are said to be less or more concerning being, goodness, and truth.