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This metaphysical belief accords more closely with experience phenomenologically considered than does the other. If correspondence with pervasive experience is an important consideration in choosing metaphysics, as I believe, then it is better to affirm this. I do affirm it. IV I have sketched some reasons for making two metaphysical moves from the initial situation of an event and its antecedent conditions. One move is toward the ultimate reality of which it is an instantiation. The other move is toward a principle or agency of possibility through which self-determination becomes real in at least some events.

To be religiously adequate, I claim, God must be the sort of being to whom it makes sense to address petitions. Surely that will be granted by all Christians. And I will argue further that God is not God and is not religiously adequate unless God is in a position to hear and grant our petitions. That, too, will perhaps be allowed. But what sorts of petitions? Here is where I will say something which limited God theologians will not allow. I want to suggest that no God is worthy of worship and is religiously adequate unless granting the following sorts of petitions is within God's power: Why God Must be Unlimited 18 a.

For a helpful explication of the concept, see The Nature of Necessity, by Alvin Plantinga (Oxford: Clarendon Press, 1974) Ch. I. Anselm occasionally uses the term me/ius ('better') instead of maius 'greater'. See also Monologion II and Proslogion V (where he says to God: 'Therefore, thou art just, truthful, blessed, and whatever it is better to be than not to be'). I am ignoring the various recent attempts to show that the theistic concept of God is incoherent - for example, that omniscience is incompatible with immutability, that omnipotence is incompatible with perfect goodness, that incorporeality is incompatible with agency and so on.

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