 Some defenders of perfect being theology have suggested that it is antithetical to the very idea of perfect being theology that there be perfections that could be exemplified only contingently. It is true that certain ambitions that some perfect being theologians have harbored – for example, to provide an a priori argument, in the style of Anselm’s ontological argument, for the existence of an absolutely perfect being – would have to be abandoned if any divine perfection is exhibited at most contingently (Guleserian 1985). (Even if there are some sound a priori arguments for contingent truths, this sort of proof of God’s existence is not a case in which this is a live possibility.) An absolutely perfect being might exist, and even exist necessarily, but it would not be essential to it that it is an absolutely perfect being. (That is, if A is an absolutely perfect being, then A might exist necessarily, but it would not be necessary both that A exists and is absolutely perfect.)