 Many recent discussions of the cosmological argument, both supporting and critiquing it, interpret the notion of a necessary being as a being that cannot not exist (O’Connor 2008: 78, 2013: 38). For example, Gale-Pruss contend that speaking about necessary beings does not differ from speaking of the necessity of propositions (see  section 6).  As such, as Plantinga notes, if a necessary being is possible, it exists (God, Freedom and Evil, 1967: 110). It is a being that exists in all possible worlds. The only question that remains is whether God’s existence is possible. This notion is similar to, if not a modernization of, Aquinas’s contention that God’s essence is to exist. Aquinas attempts to avoid the accusation that this invokes the ontological argument on the grounds that we do not have an adequate concept of God’s essence (ST I,q.2,a.1). However, if we understand “necessary being” in this sense, we can dispose of the cosmological argument as irrelevant; what is needed rather is an argument to establish that God’s existence understood as logically necessary is possible, for if it is possible that it is necessary that God exists, then necessarily God exists (by Axiom S5).