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Its nature would have to follow simply from itself. It would, in short, be self-existent. By the first part of the argument, all possible necessary beings actually exist (it is quite clear that if they do not exist in this world, they cannot exist in every possible world, and so are contingent, by definition). By the second part of the argument, the most perfect conceivable being is a necessary being; so it exists. By the third part, any underivatively necessary being must be a self-existent being.

Moreover, there can be no unrealized possibilities in God. For, ex hypothesi, such a possibility could not be actualized except by something which 49 50 PERFECTION was already actual in that respect, and, since God is the first cause, that thing would have to be God. Therefore God is actually all that he could ever be; there is nothing he could be that he is not. So God actually is the greatest possible being in every respect: 'The perfections of everything exist in God . . because effects obviously pre-exist potentially in their causes' (Summa Theologiae, qu.

For, ex hypothesi, such a possibility could not be actualized except by something which 49 50 PERFECTION was already actual in that respect, and, since God is the first cause, that thing would have to be God. Therefore God is actually all that he could ever be; there is nothing he could be that he is not. So God actually is the greatest possible being in every respect: 'The perfections of everything exist in God . . because effects obviously pre-exist potentially in their causes' (Summa Theologiae, qu.

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