I would love to hear more about this doctrine I was pressing the wife of nationally known (according to Glenn Memorial UMC announcement I found on their website relating to the issue of avowed practicing homosexuals being ordained as ministers) pastoral consultant G. Robert Gary, Sr. ThD into agreeing with me.
It was reported that Anselm wrote many letters to monks, male relatives and others that contained passionate expressions of attachment and affection. These letters were typically addressed "dilecto dilectori", sometimes translated as "to the beloved lover." While there is wide agreement that Anselm was personally committed to the monastic ideal of celibacy, some academics, including Brian P. McGuire and John Boswell have characterised these writings as expressions of a homosexual inclination. Others, such as Glenn Olsen and Richard Southern describe them as representing a "wholly spiritual" affection, "nourished by an incorporeal ideal".
An ontological argument is a philosophical argument for the existence of God that uses ontology. Many arguments fall under the category of the ontological, and they tend to involve arguments about the state of being or existing. More specifically, ontological arguments tend to start with an a priori theory about the organization of the universe. If that organizational structure is true, the argument will provide reasons why God must exist.
It is widely accepted that the first ontological argument was proposed by Anselm of Canterbury in his 1078 work Proslogion.
In Chapter 2 of the Proslogion, Anselm defined God as a "...being than which no greater can be conceived."[4] He suggested that even "the fool" can understand this concept, and this understanding itself means that the being must exist in the mind. The concept must exist either only in our mind, or in both our mind and in reality. If such a being exists only in our mind, then a greater being—that which exists in the mind and in reality—can be conceived. Therefore, if we can conceive of a being than which nothing greater can be conceived, it must exist in reality. Thus, a being than which nothing greater could be conceived, which Anselm defined as God, must exist in reality.
Anselm's argument in Chapter 2 can be summarized as follows:
1.It is a conceptual truth (or, so to speak, true by definition) that God is a being than which none greater can be imagined (that is, the greatest possible being that can be imagined).In Chapter 3, Anselm presented a further argument in the same vein:
2.God exists as an idea in the mind.
3.A being that exists as an idea in the mind and in reality is, other things being equal, greater than a being that exists only as an idea in the mind.
4.Thus, if God exists only as an idea in the mind, then we can imagine something that is greater than God (that is, a greatest possible being that does exist).
5.But we cannot imagine something that is greater than God (for it is a contradiction to suppose that we can imagine a being greater than the greatest possible being that can be imagined.)
6.Therefore, God exists.
1.By definition, God is a being than which none greater can be imagined.This contains the notion of a being that cannot be conceived not to exist. He argued that if something can be conceived not to exist, then something greater can be conceived.
2.A being that necessarily exists in reality is greater than a being that does not necessarily exist.
3.Thus, by definition, if God exists as an idea in the mind but does not necessarily exist in reality, then we can imagine something that is greater than God.
4.But we cannot imagine something that is greater than God.
5.Thus, if God exists in the mind as an idea, then God necessarily exists in reality.
6.God exists in the mind as an idea.
7.Therefore, God necessarily exists in reality.[20]
A more recent ontological argument came from Kurt Gödel, who proposed a formal argument for God's existence.
Gödel's ontological proof is a formal argument for God's existence by the mathematician Kurt Gödel (1906–1978).
It is in a line of development that goes back to Anselm of Canterbury (1033–1109). St. Anselm's ontological argument, in its most succinct form, is as follows: "God, by definition, is that for which no greater can be conceived. God exists in the understanding. If God exists in the understanding, we could imagine Him to be greater by existing in reality. Therefore, God must exist." A more elaborate version was given by Gottfried Leibniz (1646–1716); this is the version that Gödel studied and attempted to clarify with his ontological argument.
Gödel left a fourteen-point outline of his philosophical beliefs in his papers. Points relevant to the ontological proof include
- 4. There are other worlds and rational beings of a different and higher kind.
- 5. The world in which we live is not the only one in which we shall live or have lived.
- 13. There is a scientific (exact) philosophy and theology, which deals with concepts of the highest abstractness; and this is also most highly fruitful for science.
- 14. Religions are, for the most part, bad—but religion is not.
In an unmailed answer to a questionnaire, Gödel described his religion as "baptized Lutheran (but not member of any religious congregation). My belief is theistic, not pantheistic, following Leibniz rather than Spinoza."[7]
***
I already agree,
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if there is to be a God, by definition there can only be one. Anything remotely in competition,
then God fails to fit this definition; even existing altogether.
Just call it negative theology which is nothing more than saying the same thing a different way.
It's a useless word that has done nothing but lead to confusion and the creations of even more useless words by 'thou artful dodger" academics the likes of former neighbor...
The Inflatable!Dr. Bob, Sr. Doctor of Theology.
~(Simply Jim: One Pearl, Total Pig, Anti-Christ)~
BTW
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January 14th is my birthday.
Who you gonna call?
Ghost Busters!
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