I think the problem here is this:
1a) Your definition of perfection includes the idea of composition, to use a bad analogy, perfection in how you define it is like Voltron is only complete/perfect when all his constituent parts are put together into one. He does not "need" anything else to be Voltron, if he did then he wouldn't be Voltron, but is only Voltron when each member unites.
1b) God in the Christian conception is not divisible into parts, He is perfect primarily because He is without need of outside influence and/or material/metaphysical needs. (
This book explains it well, imo).
1c) One biblical example of this is the very name of God. He is the "I AM". He has no past, nor future, but
is. There has never been a time when God has not, nor is their a time when God will not.
With all respect, I don't know where we can go from here. You declare things by fiat.
To quote Richard Dawkins, "Isn't that just a little bit too easy?"
Before we can really talk about the nature of the Christian God we probably need to define what we mean by "God".
Obviously there are presuppositions that you and I both bring to the table which are "fiat", per your use of the term.
You have declared, without any real substantiation, that the Christian God cannot be because He fails the test of Jain's understanding of perfection when it comes to Creation.
This is why the Christian doctrine of Divine Simplicity is so important, imo. It shows how radically different the metaphysical idea of the biblical God is from the Hindu conception, for example.
A basic definition (which I teach kids) is:
What is God?
God is a Spirit. Infinite, eternal, unchangeable, in is being wisdom, power, holiness, justice, goodness, and truth.
What I confess:
1. There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of his own immutable and most righteous will, for his own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek him; and withal, most just, and terrible in his judgments, hating all sin, and who will by no means clear the guilty.
2. God hath all life, glory, goodness, blessedness, in and of himself; and is alone in and unto himself all-sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever himself pleaseth. In his sight all things are open and manifest, his knowledge is infinite, infallible, and independent upon the creature, so as nothing is to him contingent, or uncertain. He is most holy in all his counsels, in all his works, and in all his commands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedience he is pleased to require of them.
3. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.