  Bonaventure locates knowledge of God’s existence within all three parts of an Aristotelian science–as demonstrated conclusion, as common axiom, and as proper postulate. It can be proven through two kinds of demonstrations of the fact, by an illumination argument starting inside the mind and an aitiological argument starting outside. Such proofs proceed from created truth as a vestige to the one God as its cause. But “God exists” is also a principle recognized by virtually all humans, a kind of axiom built upon creatures conceived as shadows of the one divinity for whom explicit arguments specifying God’s causality are no more needed than for other axioms. Finally, there are two ways God’s existence is known as a postulate: first, through the ontological argument, where the transcendental attributes found in creatures function as vestiges providing the mind the notions it uses in the argument for the one God’s existence; and second, as an article of faith. Here faith is postulated on the authority of revelation and is certain, but its certainty comes from God, not human reason. And here, too, features of intellectual creatures, especially humans, function as images and likenesses of the Trinitarian God. Knowledge of God’s existence, in sum, is ubiquitous. Thus spoke the follower of Francis.