The example of the picture, treated in Gaunilon's third chapter, is examined. From what source a notion may be formed of the supremely great being, of which Gaunilon inquired in his fourth chapter.
MOREOVER, your so careful demonstration that the being than which a greater cannot be conceived is
Again, you say that when you hear of a being than which a greater is inconceivable, you cannot conceive of it in terms of any real object known to you either specifically or generally, nor have it in your understanding. For, you say, you neither know such a being in itself, nor can you form an idea of it from anything like it.
But obviously this is not true. For everything that is less good, in so far as it is good, is like the greater good. It is therefore evident to any rational mind, that by ascending from the lesser good to the greater, we can form a considerable notion of a being than which a greater is inconceivable.
For instance, who (even if he does not believe that what he conceives of exists in reality) supposing that there is some good which has a beginning and an end, does not conceive that a good is much better, which, if it begins, does not cease to be? And that as the second good is better than the first, so that good which has neither beginning nor end, though it is ever passing from the past through the present to the future, is better than the second? And that far better than this is a being whether any being of such a nature exists or not which in no wise requires change or motion, nor is compelled to undergo change or motion?
Is this inconceivable, or is some being greater
So easily, then, can the fool who does not accept sacred authority be refuted, if he denies that a notion may be formed from other objects of a being than which a greater is inconceivable. But if any Catholic would deny this, let him remember that the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead. (@Romans i. 20. )
