Ontology

Ontology is intimately connected with metaphysics concerning the nature and relations of being and existence specifically. Essentially the theory of being or the study of existence. Ontologists do not necessarily engage in trying to define what it is to exist but rather comprehensively address what actually does exist. Ontology does not deal in the specifics of existence like seeing if a species of bird is existing, nor does ontology address the even broader category of birds. Ontology actually deals with notions of whether anything even exists at all, immaterial, material, properties and relations, possible worlds and the like are all areas of study within ontology. It is impossible to do science without presupposing some type of metaphysical ontology. For example theists and atheists each hold a very different ontology. Whereas the former see the cosmos as an ordered construct of a divine being, and human being constitutes an immaterial reality, the latter (atheism) assumes the universe as only material and random chaos. Likewise, the evolutionist perceives humanity as nothing more than an animal, while the creationist regards humankind as created in the image of God. Ontological views provide a part of an underlying assumption (philosophy) that governs theories of science that intend to interpret some aspect of the natural world. The question about the basic nature of reality has usually been called “ontology,” after the Greek word ontos (beings). Ontology is the study of beings, the study of What Is. The question about why the universe exists has for centuries been regulated to a second area of metaphysics, "philosophical theology," after the Greek word theos for divinity.

Modal Version
This argument uses modal logic to prove the existence of God. It argues that the very possibility of his existence proves his existence. The argument states:


 * 1) It is possible that God exists.
 * 2) If God is possible then he exists in one possible world.
 * 3) If God exists in one possible world then he exists in all possible worlds.
 * 4) If God exists in all possible worlds then he exists in the actual world.
 * 5) If God exists in the actual world, then God exists.
 * 6) Therefore, God exists.

The argument does not claim that possible worlds exist in reality. In modal logic, they're used to explain things. For example, something is possible if it exists in one possible world. The statement does not claim they actually exist, but it's how we know they're possible.

Premise 1 states it is possible that God exists. This is to be accepted as true unless it is proven false. There's absolutely no reason to deny the possibility of his existence, which is a valid reason to accept he is possible. One who objects to that must provide evidence for atheism.

Premise 2 is true by the definition of possible in metaphysics. A statement or thing is only possible if it exists in one possible world. As God is possible, we know this premise is true.

Premise 3 is true by the definition of God. It is better to be necessary (as in, exists in all possible worlds) than to exist contingently (as in, exists in only some worlds). This is also consistent with God being omnipresent. God is by definition, omnipresent, meaning he exists everywhere. That would mean he exists in all of the possible worlds.

Premise 4 is true because, if God exists in all possible worlds, and the actual world is a possible world, then God exists in our world.

Premise 5 is axiomatically true.

Premise 6 follows from all of the premises.

Existence
Existence is being in relation to a property which is called the predication relation. Because there is actual difference between existence and non-existence that difference is not the same as the property of being red. When something comes into being or comes into existence it has to have at least one property. This follows that if a human being is born than the one property is human.

Nothingness
Nothingness, philosophically speaking, has no properties and since it has no properties there is no existence. Nothingness properly understood would mean non-being or non-existence, literally nothing. Zeus and other Greco-Roman nature gods and goddesses created by man do not actually have existence and are cases of nothing because there are no real properties.

Biblical Ontology
Biblical ontology is concerned with the nature of God, Jesus, Adam and Eve in the garden of Eden, the universe, humanity before or after the fall, and the Bible itself. Views on the ontology of God are:
 * Deism: God as separate from the physical universe, and not interacting with it;
 * Theistic dualism: God as separate from our physical universe, and interacting with it;
 * Immanentism: God as inseparable from the universe itself;
 * Corporealism: Jehovah as a corporeal being, head of the counsel of Elohim;

God
The monotheistic religions hold to one sacred doctrine, God is one and there is only one God. During Biblical times, this view was in stark contrast to the polytheistic religions (many Gods) practiced by the Greeks, Romans, and Egyptians.

Trinitarianism

 * Main Article: Trinity

The Trinity of God is central to Christianity. It is a word from the Latin, meaning "threeness". Neither that word nor any equivalent occurs in the Bible, but the doctrine is logically derived from many statements spread throughout the Scripture.

The very first word used for God, at the beginning of Genesis, is, which is a plural word, literally "gods". While the Hebrew word Elohim is plural, it is usually followed by a singular verb when referring to YHWH as in where the verb  is singular — literally meaning "He created", possibly insinuating the mystery of the Blessed Trinity, while Elohim when referring to pagan gods is generally followed by a plural verb. There are exceptions to this rule as Elohim, when referring to YHWH, is followed by a plural verb in, , , and and it can be used to refer to a single non-Israelite god, as in , , , and. The plurality and unity of God are both evident at the very beginning.

Old Testament
The covenant established between God and Israel is reliant upon the recognition by His people that God is the one and only God, and strong warnings were given in the Old Testament against making and worshipping idols - a practice which was common at the time even among the Israelites.

The importance of this law is illustrated by its being the first command of the Ten Commandments given to Moses. It should be noted that the "other gods" warned against here are not gods at all, but substitutes for God (idols), or simply mythological.

New Testament
The New Testament also echoes this central theme.



Humanity
Views on human ontology and the mind:
 * Materialism: Humans are material and only material organisms. What we experience as the "mind" is only a consequence of the chemical interactions in our bodies;
 * Dualism: Humans are more than the sum of their physical parts. In addition to our physical properties, we bear a soul, distinct from our bodies;

Image of God
Humans are described in the Biblical book of Genesis as being made in the image of God.

The ontology of humans must be defined with regard to this aspect of God which humans now possess. In The Genesis Record, Henry Morris describes these attributes as follows:

In any case, there can be little doubt that the “image of God” in which man was created must entail those aspects of human nature which are not shared by animals - attributes such as a moral consciousness, the ability to think abstractly, an understanding of beauty and emotion, and, above all, the capacity for worshiping and loving God.

There are 2 basic definitions of the image of God.
 * Spiritual image: Adam was created to reflect the spiritual nature of Elohim;
 * Physical image: Adam was created to reflect the physical appearance of Elohim;

Spiritual
Adam was created to reflect the spiritual nature of Elohim. This belief, by far the most widespread among theists, holds that Adam was created in God's spiritual image, to reflect his reason and personality and ability to communicate. However, it is not believed that Adam was created in God's physical image, because it is believed that God has no physical existence or appearance.

Physical
Adam was created to reflect the physical appearance of Elohim. This view, much less common than the spiritual view, provides that Adam was created in the physical image of Elohim. It is often said that this view is based in part on corporealism, or the belief that God has a physical body. However, God in His omnipresence is not corporeal, but is Spirit (John 4:24).

Arguments for this view include:
 * The same words used for image, and likeness , are used to describe the sons of the patriarchs.


 * Elohim is plural, derived from the many references to such with phrases of; "Let Us make Man in our image," implying that the Elohim is plural, to include YHWH Elohim and the Sons of God, as well as the Holy Spirit decided to create man in their image.
 * YHWH Elohim (translated in this instance as "Lord of the gods") is described as physically walking through the garden.

In The Genesis Record, Henry Morris summarizes: We can only say that, although God Himself may have no physical body, He designed and formed man’s body to enable it to function physically in ways in which He Himself could function even without a body. God can see (Genesis 16:13), hear (Psalm 94:9), smell (Genesis 8:21), touch (Genesis 32:32), and speak (2 Peter 1:18), whether or not He has actual physical eyes, ears, nose, hands, and mouth. Furthermore, whenever He has designed to appear visibly to men, He has done so in the form of a human body (Genesis 18:1, 2); and the same is true of angels (Acts 1:10). There is something about the human body, therefore, which is uniquely appropriate to God’s manifestation of Himself, and (since God knows all His works from the beginning of the world -Acts 15:18), He must have designed man’s body with this in mind.