An ontological argument for our existence
July 22, 2014 § 33 Comments
 Seeing, saith he, I have once begun, I will speak to my Lord. What if twenty be found there? He said: I will not destroy it for the sake of twenty.  I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if ten should be found there? And he said: I will not destroy it for the sake of ten. – Genesis 18:31-32
St. Anselm famously argued that God must exist because existence is more perfect than nonexistence. Very roughly speaking, and without pretending to really do the argument justice, God is by definition the most perfect being that can possibly be conceived; if He didn’t exist then He wouldn’t be perfect; therefore He must exist.
Whatever one thinks of that as an argument for the existence of God, it is interesting to reflect on our existence in the light of Anselm’s argument. It is better for myself and all the people and things that I love to exist than for them to not exist. The fact that my personal existence is logically contingent upon all sorts of evil and suffering doesn’t change the basic fact that existence is better than nonexistence.
An infinitely loving, infinitely good, infinitely powerful God cannot do “everything” when the referent of the term “everything” includes “things” that are rationally inconceivable. Strictly speaking, rationally inconceivable “things” are not really things. An omnipotent God cannot lock Himself into a box from which He cannot escape without ceasing to be omnipotent: the “box from which an omnipotent God cannot escape” is not a “thing”, because it is not even a rationally coherent idea.
I’ve known several young men who have born terrible suffering. One young man is quadraplegic because of a botched delivery. He just graduated from high school. His parents’ marriage broke up over the stress years ago.
Another young man with terrible physical deformities used to come to our house for birthday parties years ago. He had to carry around an oxygen tank and was physically very limited. He loved sports despite his own limitations, and he had an indomitable spirit: rarely have I seen such fierce and determined joy in a human being. He died when he was twelve years old.
I know several others too: a young man confined to a wheelchair who cannot talk and who suffers dangerous siezures; a relative is eighteen and autistic, and cannot cross the street by himself. I won’t get into ‘closer to home’ examples, because they pale to nothingness in comparison to the crosses I have watched others bear and accept: not just the ‘victims’ of these maladies and tragedies themselves, but the parents and families whose hearts break at what their loved ones endure, and the limitations they face.
God watched as His only begotten son was tortured to death. This was literally for our sake in ways so comprehensive that most people – most Christians – can’t begin to appreciate it, I think.
The existence of suffering and evil is not an argument against God’s omnipotent power and infinite goodness. It is an argument in favor of those attributes. A more selfish God would not have made this blasphemous world. But as bad as we are, and as awful as the suffering in this world is, it is better for us all to exist than to not exist. In this world there is plentiful bad news; but there is also Good News. Those who would prefer Nothing over all that we are, all that we know, and all that we love, may eventually get the Nothing they crave. But not at the cost of any bit of good which can be saved.
UPDATE: Added epigraph.