CHAPTER VI.: THE EXISTENCE OF GOD. - Girolamo Savonarola, The Triumph of the Cross 
The Triumph of the Cross, trans. from the Italian, edited, with an Introduction by the Very Rev. Father John Procter, S.T.L. With a frontispiece portrait of the author (London: Sands & Co., 1901).
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- The Truth of Faith Manifested By the Triumph of the Cross.
- Book I.
- Chapter I.: How By Means of Visible Things We Arrive At the Knowledge of Such As Are Invisible.
- Chapter II.: How the Triumph of Christ Testifies to the Truth of Our Faith.
- Chapter III.: Containing Certain Fundamental and Irrefragable Principles.
- Chapter IV.: Answers to the Objections Which May Be Brought Against the Foregoing Propositions.
- Chapter V.: The Mode In Which Our Argument Must Be Conducted.
- Chapter VI.: The Existence of God.
- Chapter VII.: God Is Not a Body, Nor the Form of a Body, Nor Is He a Complex Substance.
- Chapter VIII.: God Is the Perfect and Supreme Good, and Is of Infinite Power; He Is In Every Place; and He Is Immutable and Eternal.
- Chapter IX.: God Is One.
- Chapter X.: God Knows All Things Perfectly, and Acts of His Own Will, and Not From Natural Necessity.
- Chapter XI.: The Providence of God Extends Over All Things.
- Chapter XII.: The End to Which Man Is Guided By Divine Providence.
- Chapter XIII.: Man’s Last End Cannot Be Attained In This Present Life.
- Chapter XIV.: The Soul of Man Is Immortal.
- Book II.
- Method Observed Throughout This Book.
- Chapter I.: Some True Religion Exists In the World.
- Chapter II.: Religion Is Both Interior and Exterior.
- Chapter III.: No Better Life Can Be Found Than the Christian Life.
- Chapter IV.: The End Presented to Us By the Christian Religion Is the Best Which Can Possibly Be Conceived.
- Chapter V.: A Christian Life Is the Best Possible Means For Attaining to Happiness.
- Chapter VI.: The Christian Life Is a Most Sure Means of Attaining to Beatitude.
- Chapter VII.: The Faith of Christ Is True, Because It Causes Men to Lead a Perfect Life.
- Chapter VIII.: The Doctrines Taught By Christianity Are True, and Come From God.
- Chapter IX.: The Truth of the Faith Proved By Arguments Founded On the Prayer and Contemplation of Christians.
- Chapter X.: Proofs of the Truth of the Christian Religion Founded On Its External Forms of Worship.
- Chapter XI.: The Truth of Christianity Evidenced By Its Effects On the Interior Life of Christians.
- Chapter XII.: The Truth of Christianity Manifested By Its Visible Effects On the Lives of Christians.
- Chapter XIII.: The Truth of the Faith Demonstrated By the Wonderful Works of Christ, Especially Those Which Pertain to His Power.
- Chapter XIV.: The Truth of Christianity Shown By Arguments Based On the Wisdom of Christ.
- Chapter XV.: The Truth of Christ’s Teaching Is Proved By His Goodness.
- Chapter XVI.: The Truth of Christianity Is Proved By the Power, Wisdom, and Goodness of Christ, Considered Collectively.
- Book III.
- Method Observed Throughout This Book.
- Chapter I.: God Contains Within Himself, and Can Perform, an Infinite Number of Things Surpassing Human Understanding.
- Chapter II.: An Examination of Certain Articles of the Christian Creed Which Exceed the Limits of Human Understanding.
- Chapter III.: The Mystery of the Trinity Is Neither Unreasonable Nor Incredible.
- Chapter IV.: The Christian Doctrine of Creation Is Neither Incredible Nor Unreasonable.
- Chapter V.: The Christian Teaching Concerning the Sanctification, Glory, and Resurrection of Rational Creatures Contains No Article Which Is Either Impossible, Or Unreasonable.
- Chapter VI.: The Doctrine of the Damnation of the Wicked Is One Befitting Christianity.
- Chapter VII.: The Doctrine of the Incarnation of the Son of God Is, In No Sense, Incredible, Unseemly, Or Unreasonable.
- Chapter VIII.: The Belief In the Virginal Birth of Christ Is Consistent With Reason, and His Life Befitted, In All Respects, His Dignity.
- Chapter IX.: The Christian Doctrine of Original Sin Is Neither Unreasonable Nor Incredible.
- Chapter X.: Our Belief In the Passion of Christ, In the Other Mysteries of His Humanity, and In All the Articles Defined By the Church, Is Strictly Consistent With Reason.
- Chapter XI.: The Christian Religion Most Prudently Establishes the Two Precepts of Charity, As the Foundation of Our Whole Moral Life.
- Chapter XII.: The Excellence of the Moral Teaching of the Church.
- Chapter XIII.: The Perfect Reasonableness of the Christian Constitution and Code of Judicial Law.
- Chapter XIV.: The Sacraments of the Church Have Been Instituted By Christ, and Are Admirably Adapted to the Needs of Mankind.
- Chapter XV.: The Number of the Sacraments Is Reasonable.
- Chapter XVI.: The Rites Used In the Administration of the Sacraments Are Both Reasonable and Seemly.
- Chapter XVII.: Answers to Certain Objections Brought Against the Doctrine of the Blessed Eucharist.
- Chapter XVIII.: The Reasonableness of the Ceremonies of the Church.
- Book IV.
- Introduction. Method Observed Throughout This Book.
- Chapter I.: No Religion Except Christianity Can Be True.
- Chapter II.: The Defective and Erroneous Religions Taught By Heathen Philosophers.
- Chapter III.: The Futility and Superstition of the Traditions of Astrology.
- Chapter IV.: Idolatry Is of All Things the Most Vain.
- Chapter V.: A Refutation of the Jewish Perfidy and Superstition.
- Chapter VI.: The Malicious Untruthfulness of Heretics.
- Chapter VII.: The Utter Irrationality of the Mahometan Religion.
- Chapter VIII.: The Christian Religion Will Remain True and Unwavering Unto the End.
- Chapter IX.: Epilogue.
THE EXISTENCE OF GOD.
If we do not mean to stultify our whole argument, we must begin by proving the existence of God. What do we mean by God? All men use this name to designate that which is higher and more excellent than all other things. Some call this Highest Being the Prime Mover of all things; others call it the First Cause and Principle, or the Highest Good and Supreme Truth. But, whatsoever God may be called, if His name expresses the highest and superexcellent nature, His existence must be acknowledged. This is admitted even by philosophers. It is of His existence that I wish briefly to speak.
Philosophers have proved, most effectually, that everything that moves is moved by something else. Even though men and brutes move themselves, there is in them one thing that moves and another that is moved; for the body cannot move when abandoned by the soul. And, since every movement under the heavens depends on the movement of the heavens, there must be some substance that moves the heavens. Now, does that substance itself move, or does it not? If it does not move, it must be God, who moves all things, but is Himself immovable. But if the substance move, it must then be moved by something else. Now, is that something else immovable, or is it also moved? If it be moved, who moves it? If we continue this chain of argument, we shall see that there must either be one First Mover, or else an infinite series of movements with no First Mover. The second hypothesis is philosophically absurd. For, if there be no First Mover, on which other motors depend, nothing could move, and no order would reign among the highest things. There must, then, be one supreme Mover, whom we call God.
We can deduce a similar argument from the causation of things. Everything in the world is caused. Nothing can make itself. Since then many causes concur to the same effect, and one thing is always prior to another, we must either assume an infinite series of causes, or believe in One Supreme Cause, whom all men acknowledge as God.
Again, amongst natural things we see that one thing is always more true and more perfect than another. This could not be the case, did it not approximate more closely to some Supreme Truth and Perfection. We must, therefore, agree that there exists some Supreme Being. This can be no other but God.
Again, we see how, in the natural order, unintelligent beings proceed by the right means from their beginning to their end. This cannot happen by chance, since they always, or almost always, act in the same manner. There must, then, be some Intelligence that directs them. What can this Intelligence be save God?
To these arguments we may further add, that no natural inclination can be futile. Now all men are naturally inclined to believe in God. From the beginning of the world until now there has never been (as we know from their superstitious rites and sacrifices) any nation so rude and barbarous as not to believe in a God. Since, then, this belief has been common to every era, and to every nation, it must be based on natural instinct. Again, we see how men, when in danger and deprived of human aid, will, instinctively, invoke the assistance of God. This is another proof that belief in His existence is natural to the human soul.