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Return to Great Conversation 8e Student Resources
Chapter 15 Self-Quiz
Quiz Content
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Anselm's "ontological" argument for the existence of God
begins with easily observed facts about the world.
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moves from the premise that I exist to the conclusion that God exists.
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purports to establish that "There is no God" is self-contradictory.
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begins from the idea of God as the greatest thing I can conceive.
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The fool who "says in his heart" that there is no God
believes that God doesn't exist and also that God does exist.
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is an impossibility, since being such a fool is self-contradictory.
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is obviously not thinking of God at all.
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could be correct, but is mistaken according to Anselm.
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Anselm's argument
moves from existence to essence.
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presupposes that God exists.
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starts from essence and ends with existence.
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begins with premises derived from Christian faith.
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Thomas Aquinas
depends on Anselm's ontological argument to buttress faith with reason.
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rejects Anselm's argument as invalid.
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thinks that God's existence cannot be proved, but must be accepted on faith.
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holds that we are not in the right epistemological position to use Anselm's argument.
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Reason and revelation, Aquinas holds,
are irreconcilably in conflict.
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are two compatible sources of truth.
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cannot deal with the same topics.
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both depend on faith for their validation.
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Existence, Aquinas tells us,
is included in form, the principle of actuality in things.
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is something we can take for granted.
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is something added to the essence of finite things.
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derives from essence, and from essence alone.
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The argument for God's existence from change
claims that every change is a transition from actuality to potentiality.
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assumes that something can be simultaneously both potentially hot and actually hot.
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assumes that changes can be traced back to infinity.
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argues that without a first cause of change there would be no intermediate causers of change.
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In the argument from possibility and necessity, Aquinas reasons that
since at one time nothing existed, something must have come from nothing.
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not every being could be a merely possible being.
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every being is a necessary being, otherwise there would be an infinite regress.
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some necessary beings have their being caused by merely possible beings.
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We cannot know, Aquinas says,
anything about God's nature, because all our knowledge begins in sense experience.
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that God's very substance is being itself.
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that God is the cause of the world.
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what the nature of God is through direct acquaintance.
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Aquinas says that a human soul
is the form of a human body.
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inhabits the body like a sailor his ship.
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is potentially a human being.
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is the substance of a human being, which in turn is a composite of form and matter.
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What we know first and most easily, according to Aquinas,
is the soul.
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are the contents of our own minds.
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are things like carrots and clouds.
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are ideas of things like carrots and clouds.
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What is right for us to do, according to natural law,
can be known only through careful attention to what is described as natural in the Scriptures.
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is whatever naturally feels right.
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is whatever God, the author of nature, arbitrarily legislates as right.
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expresses our nature as rational human beings.
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