Thomas Aquinas - Summa Theologica, Part I (Prima Pars)

Reply Obj. 3: A whole is so called with reference to its parts. Now part is twofold: viz. a part of the essence, as the form and the matter are called parts of the composite, while genus and difference are called parts of species. There is also part of quantity into which any quantity is divided. What therefore is whole in any place by totality of quantity, cannot be outside of that place, because the quantity of anything placed is commensurate to the quantity of the place; and hence there is no totality of quantity without totality of place. But totality of essence is not commensurate to the totality of place. Hence it is not necessary for that which is whole by totality of essence in a thing, not to be at all outside of it. This appears also in accidental forms which have accidental quantity; as an example, whiteness is whole in each part of the surface if we speak of its totality of essence; because according to the perfect idea of its species it is found to exist in every part of the surface. But if its totality be considered according to quantity which it has accidentally, then it is not whole in every part of the surface. On the other hand, incorporeal substances have no totality either of themselves or accidentally, except in reference to the perfect idea of their essence. Hence, as the soul is whole in every part of the body, so is God whole in all things and in each one. _______________________

THIRD ARTICLE [I, Q. 8, Art. 3]

Whether God Is Everywhere by Essence, Presence and Power?

Objection 1: It seems that the mode of God's existence in all things is not properly described by way of essence, presence and power. For what is by essence in anything, is in it essentially. But God is not essentially in things; for He does not belong to the essence of anything. Therefore it ought not to be said that God is in things by essence, presence and power.

Obj. 2: Further, to be present in anything means not to be absent from it. Now this is the meaning of God being in things by His essence, that He is not absent from anything. Therefore the presence of God in all things by essence and presence means the same thing. Therefore it is superfluous to say that God is present in things by His essence, presence and power.

Obj. 3: Further, as God by His power is the principle of all things, so He is the same likewise by His knowledge and will. But it is not said that He is in things by knowledge and will. Therefore neither is He present by His power.

Obj. 4: Further, as grace is a perfection added to the substance of a thing, so many other perfections are likewise added. Therefore if God is said to be in certain persons in a special way by grace, it seems that according to every perfection there ought to be a special mode of God's existence in things.

On the contrary, A gloss on the Canticle of Canticles (5) says that, "God by a common mode is in all things by His presence, power and substance; still He is said to be present more familiarly in some by grace." [*The quotation is from St. Gregory, (Hom. viii in Ezech.)].

I answer that, God is said to be in a thing in two ways; in one way after the manner of an efficient cause; and thus He is in all things created by Him; in another way he is in things as the object of operation is in the operator; and this is proper to the operations of the soul, according as the thing known is in the one who knows; and the thing desired in the one desiring. In this second way God is especially in the rational creature which knows and loves Him actually or habitually. And because the rational creature possesses this prerogative by grace, as will be shown later (Q. 12). He is said to be thus in the saints by grace.

But how He is in other things created by Him, may be considered from human affairs. A king, for example, is said to be in the whole kingdom by his power, although he is not everywhere present. Again a thing is said to be by its presence in other things which are subject to its inspection; as things in a house are said to be present to anyone, who nevertheless may not be in substance in every part of the house. Lastly, a thing is said to be by way of substance or essence in that place in which its substance may be. Now there were some (the Manichees) who said that spiritual and incorporeal things were subject to the divine power; but that visible and corporeal things were subject to the power of a contrary principle. Therefore against these it is necessary to say that God is in all things by His power.

But others, though they believed that all things were subject to the divine power, still did not allow that divine providence extended to these inferior bodies, and in the person of these it is said, "He walketh about the poles of the heavens; and He doth not consider our things [*Vulg.: 'He doth not consider . . . and He walketh,' etc.]" (Job 22:14). Against these it is necessary to say that God is in all things by His presence.

Further, others said that, although all things are subject to God's providence, still all things are not immediately created by God; but that He immediately created the first creatures, and these created the others. Against these it is necessary to say that He is in all things by His essence.

Therefore, God is in all things by His power, inasmuch as all things are subject to His power; He is by His presence in all things, as all things are bare and open to His eyes; He is in all things by His essence, inasmuch as He is present to all as the cause of their being.

Reply Obj. 1: God is said to be in all things by essence, not indeed by the essence of the things themselves, as if He were of their essence; but by His own essence; because His substance is present to all things as the cause of their being.

Reply Obj. 2: A thing can be said to be present to another, when in its sight, though the thing may be distant in substance, as was shown in this article; and therefore two modes of presence are necessary; viz. by essence and by presence.

Reply Obj. 3: Knowledge and will require that the thing known should be in the one who knows, and the thing willed in the one who wills. Hence by knowledge and will things are more truly in God than God in things. But power is the principle of acting on another; hence by power the agent is related and applied to an external thing; thus by power an agent may be said to be present to another.

Reply Obj. 4: No other perfection, except grace, added to substance, renders God present in anything as the object known and loved; therefore only grace constitutes a special mode of God's existence in things. There is, however, another special mode of God's existence in man by union, which will be treated of in its own place (Part III). _______________________

FOURTH ARTICLE [I, Q. 8, Art. 4]

Whether to Be Everywhere Belongs to God Alone?

Objection 1: It seems that to be everywhere does not belong to God alone. For the universal, according to the Philosopher (Poster. i), is everywhere, and always; primary matter also, since it is in all bodies, is everywhere. But neither of these is God, as appears from what is said above (Q. 3). Therefore to be everywhere does not belong to God alone.

Obj. 2: Further, number is in things numbered. But the whole universe is constituted in number, as appears from the Book of Wisdom (Wis. 11:21). Therefore there is some number which is in the whole universe, and is thus everywhere.

Obj. 3: Further, the universe is a kind of "whole perfect body" (Coel. et Mund. i). But the whole universe is everywhere, because there is no place outside it. Therefore to be everywhere does not belong to God alone.

Obj. 4: Further, if any body were infinite, no place would exist outside of it, and so it would be everywhere. Therefore to be everywhere does not appear to belong to God alone.

Obj. 5: Further, the soul, as Augustine says (De Trin. vi, 6), is "whole in the whole body, and whole in every one of its parts." Therefore if there was only one animal in the world, its soul would be everywhere; and thus to be everywhere does not belong to God alone.