 For him necessary existence is necessarily tied up with a particular nature (otherwise the existence would be contingent) but not derivative from it; God’s existence entails his nature (2008: 88). God’s necessity is not logical (for there is no contradiction in denying that such a being exists) but made possible on explanatory grounds (the cosmological argument). However, we might inquire, if God could not have failed to exist, how does an absolutely necessary being differ from a logically necessary being? O’Connor goes on to argue that God’s absolute necessity does not invoke the ontological argument. He agrees that by modal Axiom S5, if it is possible that a necessary being exists, it necessarily exists (2008: 71), but denies that this invokes the ontological argument, since it “gives no reason to think that the nature in question is genuinely possible, and not merely logically consistent”. However, one might wonder, what would one have to establish to show that the existence of a necessary being understood in this sense is genuinely possible? (see Plantinga, God, Freedom, and Evil, 1967: 112). Gale himself admits that, given this view of necessity and S5, the ontological argument works although we don’t know how to properly construct it (Gale and Pruss 1999: 462).