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universe appear ordered and designed?","correct":false,"explanation":"Order and apparent design begin the teleological argument, not the cosmological argument. Cosmological reasoning begins by asking why there is something rather than nothing."},{"text":"Why do humans possess objective moral duties?","correct":false,"explanation":"Objective moral duties provide the starting point for a moral argument. A cosmological argument instead asks why there is something rather than nothing."},{"text":"Why can God be defined as the greatest conceivable being?","correct":false,"explanation":"Defining God as the greatest conceivable being belongs to the ontological argument. Cosmological arguments begin with the existence of something rather than nothing."}]},{"id":"37677818-237d-4c48-b009-c3770baf2d72","cardType":"cloze","points":null,"front":"A cosmological argument is usually [ ], because it begins with [ ].","back":"A cosmological argument is usually a posteriori, because it begins with experience or observation.","mcqOptions":[{"text":"A cosmological argument is usually a posteriori, because it begins with experience or observation.","correct":true,"explanation":"Cosmological arguments normally reason from observed features of reality, such as causation, motion or contingency, so they are classified as a posteriori arguments."},{"text":"A cosmological argument is usually a priori, because it begins with experience or observation.","correct":false,"explanation":"Calling the argument a priori conflicts with its observational starting point. Reasoning from experience or observation makes a cosmological argument a posteriori."},{"text":"A cosmological argument is usually a posteriori, because it begins with reason alone.","correct":false,"explanation":"Reasoning from reason alone would characterise an a priori argument. Cosmological arguments are usually a posteriori because they begin with experience or observation."},{"text":"A cosmological argument is usually a priori, because it begins with the definition of God.","correct":false,"explanation":"Beginning with God’s definition describes an ontological, a priori approach. Cosmological arguments are usually a posteriori because they begin with experience or observation."}]},{"id":"3a3579cd-031d-44df-9c15-64123f18a503","cardType":"basic","points":1,"front":"What is the key contrast in Aquinas’ Third Way?","back":"Contingent beings versus a necessary being.","mcqOptions":[{"text":"Contingent beings versus a necessary being.","correct":true,"explanation":"Aquinas’ Third Way contrasts beings that might not have existed with a necessary being whose existence does not depend on anything else."},{"text":"Things in motion versus an unmoved mover.","correct":false,"explanation":"Motion and an unmoved mover belong to Aquinas’ First Way. The Third Way contrasts contingent beings with a necessary being."},{"text":"Efficient causes versus a first cause.","correct":false,"explanation":"Efficient causes and a first cause form Aquinas’ Second Way. His Third Way instead contrasts contingent beings with a necessary being."},{"text":"Degrees of perfection versus a maximum being.","correct":false,"explanation":"Degrees of perfection and a maximum being belong to Aquinas’ Fourth Way. The Third Way concerns contingent beings and a necessary being."}]},{"id":"16a57611-030d-40aa-affd-b70e0719b82a","cardType":"cloze","points":null,"front":"A contingent being exists but [ ] and depends on [ ].","back":"A contingent being exists but does not have to exist and depends on other things.","mcqOptions":[{"text":"A contingent being exists but does not have to exist and depends on other things.","correct":true,"explanation":"Contingency means that a being can exist without existing necessarily. Its existence therefore depends on conditions or causes beyond itself."},{"text":"A contingent being exists but has to exist and depends on other things.","correct":false,"explanation":"Having to exist describes necessity rather than contingency. A contingent being does not have to exist and depends on other things."},{"text":"A contingent being exists but does not have to exist and depends on nothing else.","correct":false,"explanation":"Depending on nothing else would give the being independence or aseity. A contingent being does not have to exist and depends on other things."},{"text":"A contingent being exists but cannot cease to exist and depends on itself.","correct":false,"explanation":"This mistakenly gives a contingent being necessary and self-sufficient existence. It does not have to exist and depends on other things."}]},{"id":"0e32d32f-0df3-4529-b7b6-e69d8aa6907a","cardType":"basic","points":2,"front":"Why can a contingent thing not be its own final explanation?","back":"Its existence is dependent and could have been otherwise.","mcqOptions":[{"text":"Its existence is dependent and could have been otherwise.","correct":true,"explanation":"A contingent thing relies on causes or conditions beyond itself, and it might not have existed. It therefore cannot provide its own ultimate explanation."},{"text":"Its existence is self-caused and could not have been otherwise.","correct":false,"explanation":"Self-causation and unavoidable existence would make the thing necessary rather than contingent. A contingent thing is dependent, and its existence could have been otherwise."},{"text":"Its existence is necessary and cannot depend on anything else.","correct":false,"explanation":"Necessary and independent existence is the opposite of contingency. A contingent thing is dependent and could have failed to exist, so it needs explanation."},{"text":"Its existence is independent and explains all other beings.","correct":false,"explanation":"This confuses a contingent being with the necessary being sought by the argument. A contingent thing is dependent and could have been otherwise."}]},{"id":"3fe9cab4-5662-4ccd-8adc-76f825a53e41","cardType":"cloze","points":null,"front":"Aseity means existing [ ]; God has aseity because God depends on [ ].","back":"Aseity means existing from oneself; God has aseity because God depends on nothing else.","mcqOptions":[{"text":"Aseity means existing from oneself; God has aseity because God depends on nothing else.","correct":true,"explanation":"Aseity is complete independence in existence. God exists from God’s own nature rather than receiving existence from any external cause or condition."},{"text":"Aseity means existing from another; God has aseity because God depends on nothing else.","correct":false,"explanation":"Existing from another would mean receiving existence dependently, contradicting aseity. Aseity means existing from oneself and depending on nothing else."},{"text":"Aseity means existing from oneself; God has aseity because God depends on other things.","correct":false,"explanation":"Dependence on other things contradicts existence from oneself. God’s aseity means existing from oneself and depending on nothing else."},{"text":"Aseity means existing through a cause; God has aseity because God depends on the universe.","correct":false,"explanation":"Being caused by and dependent on the universe would deny divine independence. Aseity means existing from oneself and depending on nothing else."}]},{"id":"595773e2-97b0-4c18-a307-b13d96b3ceab","cardType":"basic","points":1,"front":"What observation starts Aquinas’ Third Way?","back":"Things come into existence and pass away.","mcqOptions":[{"text":"Things come into existence and pass away.","correct":true,"explanation":"Aquinas observes generation and corruption: beings begin and cease to exist. This shows that such beings are contingent rather than necessary."},{"text":"Things are moved from potentiality to actuality.","correct":false,"explanation":"Movement from potentiality to actuality begins Aquinas’ First Way. The Third Way starts from things coming into existence and passing away."},{"text":"Causes form an ordered series of dependence.","correct":false,"explanation":"An ordered series of efficient causes belongs to Aquinas’ Second Way. The Third Way begins by observing that things come into existence and pass away."},{"text":"Things display different degrees of perfection.","correct":false,"explanation":"Degrees of perfection provide the starting point for Aquinas’ Fourth Way. The Third Way starts from things coming into existence and passing away."}]},{"id":"6f9fc138-4afe-491c-8baf-5ba9d409d5b9","cardType":"basic","points":2,"front":"If everything were contingent, what does Aquinas think would follow?","back":"At some point, there would have been nothing.","mcqOptions":[{"text":"At some point, there would have been nothing.","correct":true,"explanation":"Aquinas argues that if every being were capable of not existing, eventually their non-existence would coincide, leaving nothing from which anything could begin."},{"text":"At some point, there would have been only one being.","correct":false,"explanation":"Aquinas does not infer that universal contingency would leave one being. He argues that it would mean there had once been nothing at all."},{"text":"At some point, there would have been an infinite regress.","correct":false,"explanation":"Infinite regress is a related cosmological concern, but it is not this step of the Third Way. Aquinas claims universal contingency would imply a time when nothing existed."},{"text":"At some point, there would have been only necessary beings.","correct":false,"explanation":"Necessary beings cannot follow from the assumption that everything is contingent. Aquinas instead claims that universal contingency would imply that nothing once existed."}]},{"id":"95599869-c056-45fe-be40-ed775bf6d9ff","cardType":"cloze","points":null,"front":"Aquinas uses the principle: “from [ ], [ ] comes.”","back":"Aquinas uses the principle: “from nothing, nothing comes.”","mcqOptions":[{"text":"Aquinas uses the principle: “from nothing, nothing comes.”","correct":true,"explanation":"Aquinas assumes that something cannot arise from absolute nothingness. This principle supports his argument that dependent beings require an explanation beyond themselves."},{"text":"Aquinas uses the principle: “from something, something comes.”","correct":false,"explanation":"This reverses the principle Aquinas needs: the issue is not that something produces something, but that nothing can produce nothing. The correct terms are “nothing” in both places."},{"text":"Aquinas uses the principle: “from nothing, something comes.”","correct":false,"explanation":"This allows something to arise without a cause or explanation, contradicting Aquinas’ reasoning about dependent existence. His principle states that nothing comes from nothing in either position."},{"text":"Aquinas uses the principle: “from everything, nothing comes.”","correct":false,"explanation":"This changes both the subject and the consequence of the principle. Aquinas is making a claim about absolute nothingness, concluding that it produces nothing."}]},{"id":"7c2c2396-941c-4ee9-b395-6d0addfb8271","cardType":"basic","points":2,"front":"What does Aquinas infer from the fact that things exist now?","back":"Not everything is contingent.","mcqOptions":[{"text":"Not everything is contingent.","correct":true,"explanation":"If everything were contingent, then everything would depend on something else for existence. Aquinas therefore infers that at least one reality must not be contingent."},{"text":"Everything is contingent.","correct":false,"explanation":"Aquinas argues against the conclusion that all things are contingent, because this would leave existence without an ultimate foundation. He concludes that not everything is contingent."},{"text":"Everything is necessary.","correct":false,"explanation":"The existence of changeable and dependent things shows that not everything is necessary. Aquinas’ more limited conclusion is that not everything is contingent."},{"text":"Nothing is contingent.","correct":false,"explanation":"Aquinas does not deny contingency, since many things can fail to exist and depend on other conditions. He argues only that contingency cannot describe everything."}]},{"id":"2f0e509e-7ee5-4d08-a5bd-2e433af9e818","cardType":"basic","points":1,"front":"What must exist if not everything is contingent, according to Aquinas?","back":"A necessary being.","mcqOptions":[{"text":"A necessary being.","correct":true,"explanation":"A necessary being does not depend on another being for its existence in the same way contingent beings do. Aquinas uses this to provide an ultimate foundation for dependent reality."},{"text":"A contingent being.","correct":false,"explanation":"Another contingent being would itself require an explanation and could not provide an ultimate foundation. Aquinas therefore argues for a necessary being instead."},{"text":"A temporal beginning.","correct":false,"explanation":"A temporal beginning concerns when something starts, not what explains its continued existence. Aquinas’ conclusion is metaphysical: a necessary being must exist."},{"text":"An infinite regress.","correct":false,"explanation":"An infinite regress of dependent beings would not supply an independent explanation for their existence. Aquinas concludes that a necessary being is required."}]},{"id":"73792365-82d8-4347-8dad-bb32608b9ff3","cardType":"basic","points":2,"front":"Why does Aquinas reject an infinite chain of dependent necessary beings?","back":"Their borrowed necessity would still need explanation.","mcqOptions":[{"text":"Their borrowed necessity would still need explanation.","correct":true,"explanation":"A being whose necessity is received from another remains dependent. Extending that chain indefinitely would never identify an independent source of necessity or explanation."},{"text":"Their independent necessity would still need explanation.","correct":false,"explanation":"Independent necessity would not be borrowed and would therefore already provide the kind of ultimate foundation Aquinas seeks. The problem concerns borrowed necessity, not independent necessity."},{"text":"Their physical movement would still need explanation.","correct":false,"explanation":"The Third Way focuses on dependence in existence, not primarily on physical movement. Aquinas rejects the chain because borrowed necessity remains unexplained."},{"text":"Their first temporal moment would still need explanation.","correct":false,"explanation":"Aquinas’ concern is not whether the chain has a first point in time. He argues that dependent necessity requires an independent explanation, even if the sequence were eternal."}]},{"id":"b42edf91-6ff4-4af4-8c24-52012f2a21ad","cardType":"cloze","points":null,"front":"Aquinas’ Third Way is mainly about [ ], not simply about [ ].","back":"Aquinas’ Third Way is mainly about dependence and explanation, not simply about a first moment in time.","mcqOptions":[{"text":"Aquinas’ Third Way is mainly about dependence and explanation, not simply about a first moment in time.","correct":true,"explanation":"The Third Way asks what ultimately explains the existence of dependent beings. It is therefore a metaphysical argument about dependence, rather than merely an argument for a temporal beginning."},{"text":"Aquinas’ Third Way is mainly about a first moment in time, not simply about dependence and explanation.","correct":false,"explanation":"This reverses the argument’s focus. Aquinas is not primarily trying to establish when the universe began, but why dependent reality requires an ultimate explanation."},{"text":"Aquinas’ Third Way is mainly about motion and change, not simply about the existence of matter.","correct":false,"explanation":"Motion and change belong especially to Aquinas’ First Way, while matter is not the central issue here. The Third Way concerns dependence and explanation rather than a first moment in time."},{"text":"Aquinas’ Third Way is mainly about the age of the universe, not simply about the existence of God.","correct":false,"explanation":"The argument is not a calculation of the universe’s age, nor does it bypass explanation of existence. Its central concern is dependence and the need for an ultimate explanation."}]},{"id":"86a64497-e165-4ffc-ab0a-68ae54167062","cardType":"basic","points":2,"front":"What ultimate question is Aquinas asking in the Third Way?","back":"What ultimately explains dependent reality at all?","mcqOptions":[{"text":"What ultimately explains dependent reality at all?","correct":true,"explanation":"Aquinas is asking why dependent beings exist at all and what ultimately accounts for them. The question points beyond individual causes to a necessary foundation."},{"text":"What temporally begins the universe at all?","correct":false,"explanation":"This treats the Third Way as an argument about the universe’s first moment in time. Aquinas’ central question concerns the ultimate explanation of dependent reality, whether or not time has a beginning."},{"text":"What physically moves dependent reality at all?","correct":false,"explanation":"Physical movement is the distinctive concern of the First Way, not the Third Way. Aquinas is seeking an explanation for dependent existence rather than a mover."},{"text":"What measures dependent reality at all?","correct":false,"explanation":"Measurement describes or quantifies reality but does not explain why dependent beings exist. Aquinas is asking for an ultimate explanatory foundation."}]},{"id":"e32d29da-3978-416e-aec4-08d49d068c8a","cardType":"basic","points":2,"front":"How does Hume challenge the idea of a necessary being?","back":"Any being can be conceived as not existing.","mcqOptions":[{"text":"Any being can be conceived as not existing.","correct":true,"explanation":"Hume argues that denying the existence of any being is conceivable without contradiction. This challenges the claim that a necessary being must exist by definition."},{"text":"Any being can be conceived as necessarily existing.","correct":false,"explanation":"Hume’s point is that existence cannot simply be made necessary through conception. He argues that any being can be conceived as not existing, including one called necessary."},{"text":"No being can be conceived as not existing.","correct":false,"explanation":"This is the position Hume challenges, not his own view. He argues that denying any being’s existence is conceivable and does not involve a logical contradiction."},{"text":"Any being can be defined into existing.","correct":false,"explanation":"Hume rejects the idea that definition alone establishes real existence. His challenge is that any being can be conceived as not existing, so necessity cannot be secured by words."}]},{"id":"181e07b9-9519-40b1-ad5d-814e8ff603f0","cardType":"cloze","points":null,"front":"For Hume, necessity belongs more naturally to [ ] than to [ ].","back":"For Hume, necessity belongs more naturally to logic and definitions than to existing things.","mcqOptions":[{"text":"For Hume, necessity belongs more naturally to logic and definitions than to existing things.","correct":true,"explanation":"Hume locates necessity in relations between ideas, such as definitions and logical truths. Existing things are matters of fact and can always be conceived otherwise."},{"text":"For Hume, necessity belongs more naturally to existing things than to logic and definitions.","correct":false,"explanation":"This reverses Hume’s distinction between necessary relations of ideas and contingent matters of fact. He places necessity in logic and definitions, not in existing things."},{"text":"For Hume, necessity belongs more naturally to physical causes than to existing things.","correct":false,"explanation":"Hume questions whether causal connections are known as necessary in reality, rather than locating necessity in physical causes. He gives priority to logic and definitions."},{"text":"For Hume, necessity belongs more naturally to observed events than to logical arguments.","correct":false,"explanation":"Observation reveals regular patterns but does not establish logical necessity. Hume instead associates necessity more naturally with logic and definitions than with existing things."}]},{"id":"8bc22f5b-5d83-4b5d-bbcb-5f58fdbb57a6","cardType":"basic","points":2,"front":"How does the fallacy of composition challenge Aquinas?","back":"The universe need not be contingent just because its parts are.","mcqOptions":[{"text":"The universe need not be contingent just because its parts are.","correct":true,"explanation":"The fallacy of composition identifies the unsupported move from the contingency of individual things to the contingency of the universe as a whole."},{"text":"The universe must be contingent because every part depends on God.","correct":false,"explanation":"This repeats rather than challenges Aquinas’ conclusion by treating dependence on God as established. The challenge is that the universe need not be contingent merely because its parts are."},{"text":"The universe need not have parts just because contingent things exist.","correct":false,"explanation":"The objection does not deny that the universe contains parts. It questions whether their contingency can legitimately be transferred to the whole universe."},{"text":"The universe must be necessary because its parts are contingent.","correct":false,"explanation":"Rejecting composition does not prove that the universe is necessary. It only shows that the parts’ contingency does not establish that the whole universe is contingent."}]},{"id":"7f413e4d-ab2a-42de-826f-0101d67d34ab","cardType":"cloze","points":null,"front":"The fallacy of composition assumes that what is true of each [ ] must be true of the [ ].","back":"The fallacy of composition assumes that what is true of each part must be true of the whole.","mcqOptions":[{"text":"The fallacy of composition assumes that what is true of each part must be true of the whole.","correct":true,"explanation":"The fallacy occurs when a property belonging to every individual part is assumed, without adequate justification, to belong to the whole made from those parts."},{"text":"The fallacy of composition assumes that what is true of each whole must be true of the part.","correct":false,"explanation":"This reverses the direction of reasoning and describes the fallacy of division. Composition moves from claims about individual parts to a claim about the whole."},{"text":"The fallacy of composition assumes that what is true of each cause must be true of the effect.","correct":false,"explanation":"Composition concerns transferring a property from parts to their whole, not transferring properties between causes and effects. The correct terms are part and whole."},{"text":"The fallacy of composition assumes that what is true of each effect must be true of the cause.","correct":false,"explanation":"This confuses composition with an inference from effects to causes. The fallacy specifically assumes that what is true of each part must be true of the whole."}]},{"id":"e004d93b-111b-482e-abe8-aeba49e79f39","cardType":"basic","points":2,"front":"How does Hume limit causal reasoning against Aquinas?","back":"We observe causes within the universe, not the universe being caused.","mcqOptions":[{"text":"We observe causes within the universe, not the universe being caused.","correct":true,"explanation":"Hume argues that experience supports causal reasoning only between events within the universe. We have no observation of the universe itself coming into existence through a cause."},{"text":"We observe causes outside the universe, not events occurring within it.","correct":false,"explanation":"Human experience is limited to events within the universe; we do not observe anything outside it. Therefore, Hume rejects extending observed causation to the universe’s origin."},{"text":"We observe the universe being created by God, not ordinary causal events.","correct":false,"explanation":"Hume’s point is precisely that nobody observes God creating the universe. We observe causal connections only among events and objects within the universe."},{"text":"We observe causes before all experience, not through repeated impressions.","correct":false,"explanation":"Hume treats causal beliefs as grounded in experienced regularities rather than known before experience. Those observations occur within the universe and cannot establish its cause."}]},{"id":"82e7ccd7-e611-47e7-b526-cb0b7189dd02","cardType":"basic","points":2,"front":"What does Russell mean by saying the universe is “just there”?","back":"The universe may be a brute fact with no further explanation.","mcqOptions":[{"text":"The universe may be a brute fact with no further explanation.","correct":true,"explanation":"Russell allows that the universe may simply exist without an external cause or sufficient explanation. Calling it a brute fact rejects Aquinas’ demand for a further explanation."},{"text":"The universe must be a necessary being that explains its own existence.","correct":false,"explanation":"Russell does not treat the universe as a necessary being or claim that it explains itself. He allows it to be a brute fact requiring no further explanation."},{"text":"The universe must have a divine cause beyond all possible experience.","correct":false,"explanation":"This accepts the conclusion Russell resists. Saying the universe is just there means its existence may be a brute fact, not evidence requiring a divine cause."},{"text":"The universe may be a temporary illusion produced by human thought.","correct":false,"explanation":"Russell is not denying the universe’s reality or reducing it to an illusion. He is suggesting that its real existence may have no further explanation."}]},{"id":"c62d10ec-c8bb-4bfa-a764-02ba087a94a4","cardType":"cloze","points":null,"front":"The principle of sufficient reason says everything that exists or happens must have a [ ].","back":"The principle of sufficient reason says everything that exists or happens must have a sufficient explanation.","mcqOptions":[{"text":"sufficient explanation","correct":true,"explanation":"The principle of sufficient reason holds that every fact, event or existing thing must have an adequate reason explaining why it is so rather than otherwise."},{"text":"preceding physical cause","correct":false,"explanation":"The principle is broader than physical causation and can involve reasons or grounds as well as earlier events. The required term is sufficient explanation."},{"text":"necessary final purpose","correct":false,"explanation":"This confuses sufficient reason with teleology, the view that things have purposes. The principle requires a sufficient explanation, which need not be a final purpose."},{"text":"direct observable effect","correct":false,"explanation":"An effect is something requiring explanation, not the explanation itself. The principle says everything that exists or happens must have a sufficient explanation."}]},{"id":"e8ac2a2b-5be2-46e5-9598-c02b462b064b","cardType":"basic","points":1,"front":"According to Russell, what does “necessary” properly apply to?","back":"Propositions, not beings.","mcqOptions":[{"text":"Propositions, not beings.","correct":true,"explanation":"Russell argues that necessity properly describes propositions whose denial is contradictory. He rejects treating existence as a logically necessary property possessed by a being."},{"text":"Beings, not propositions.","correct":false,"explanation":"This directly reverses Russell’s position. He regards necessity as a feature of propositions, particularly logically necessary truths, rather than a property of existing beings."},{"text":"Causes, not effects.","correct":false,"explanation":"Russell’s point is not a distinction between causes and effects. He argues that necessity applies properly to propositions rather than to beings."},{"text":"Universes, not arguments.","correct":false,"explanation":"Russell does not claim that the universe is necessary. His logical account applies necessity to propositions, not to the universe or any other being."}]},{"id":"d2cbfd54-7e59-4ccf-a5f1-9ccdc0d807dd","cardType":"basic","points":2,"front":"What possible series challenges Aquinas’ claim that all-contingent reality would once be nothing?","back":"An endless overlapping series of contingent things.","mcqOptions":[{"text":"An endless overlapping series of contingent things.","correct":true,"explanation":"If contingent beings overlap endlessly, something can always exist even though each individual thing eventually ceases. There need never have been a time when nothing existed."},{"text":"A finite non-overlapping series of contingent things.","correct":false,"explanation":"A finite, non-overlapping series would not prevent a time at which none of its members existed. The challenge requires an endless overlapping series of contingent things."},{"text":"An endless series beginning with a necessary being.","correct":false,"explanation":"A series that begins with a necessary being accepts the kind of foundation Aquinas seeks. The objection instead proposes an endless overlapping series consisting only of contingent things."},{"text":"A single simultaneous series of necessary things.","correct":false,"explanation":"This replaces contingent reality with necessary beings and therefore does not challenge Aquinas on his own assumption. The proposed alternative is an endless overlapping series of contingent things."}]},{"id":"e7a67574-9edf-48f7-8fa2-0349d84e5bb8","cardType":"basic","points":2,"front":"What further issue remains even if Aquinas proves a necessary being?","back":"It may not be the God of Christianity or any specific religion.","mcqOptions":[{"text":"It may not be the God of Christianity or any specific religion.","correct":true,"explanation":"Establishing a necessary being would not by itself establish attributes such as personhood, love, omniscience or the Trinity. Further argument is needed to identify it with Christianity’s God."},{"text":"It must be the God of Christianity because only Christianity teaches creation.","correct":false,"explanation":"Many religious and philosophical traditions propose ultimate causes, and necessity alone does not establish distinctively Christian attributes. The being may not be Christianity’s God or any religion’s deity."},{"text":"It may be an endless chain of contingent beings rather than a necessary being.","correct":false,"explanation":"This contradicts the question’s assumption that a necessary being has been proved. The remaining issue is identifying that being with Christianity’s God or another specific deity."},{"text":"It must be a contingent physical object located inside the universe.","correct":false,"explanation":"A contingent object within the universe would not be the necessary being supposedly established. The genuine gap concerns whether that necessary being is the God of Christianity."}]}]}],"examCountdown":{"examDate":"2027-05-27","paperLabel":"Paper 1"},"heading":"Cosmological","title":"Cosmological Flashcards","topbar":{"backHref":"/a-level/religious-studies/aqa/flashcards"},"topicSidebar":"$L38"}]}],"topicId":"5b47a783-9dc5-56ea-a3cc-291e1b8a9024","walled":"$L39"}],"$L3a","$L3b"]