Commenter Catherine recently commented on a post from 2013 in which I offered an ontological argument for the existence of God, asking for help with the covalent ontological arguments of St. Anselm of Canterbury and of Alvin Plantinga. She wrote:
I’m currently suffering through a Philosophy of Religion course (the democratic nature of these courses is sickening), and we have just gone over the cosmological arguments, arguments from design, the ontological arguments, and their respective criticisms. I’m writing an essay about which I prefer and discussing its strengths and weaknesses. I immediately go toward the ontological argument per St. Anselm, which I have loved for years now. The problem is that each time I study it I find myself peering at it through seemingly various aspects that become obscure to me as the next one approaches (this also could be linked to sleep issues, but anyway). I would love to get your perspective on it. What do you make of St. Thomas’s criticisms of it? Can a Thomist use the ontological argument? Do you think that there are really two ontological arguments made by Anselm? How do you approach Kant’s criticism and does it reject the traditional notion of God as Being? Is modal logic orthodox? (ha…seriously). Lastly (at least for now), what about Plantinga? I’m very unfamiliar with analytic philosophy, so I hardly even tried to tackle his writing on it. I wrote on a paper for a concise summary of his argument, “If it is possible for God to exist, then it is impossible for God not to exist,” and yesterday morning it CLICKED, wonderfully (but at the same time I feel as though there’s a strange gap between the two statements that I need to work out). Is it possible to reconcile this with Anselm’s, whose I am assuming can be thoroughly defended (double question)? What about Aquinas? Please, Kristor, don’t be vague (not to say that you tend to be); I really could use your help even from a personal position. Thank you.
The rest of this post is my response.