 It is not easy to think about God’s relationship to the created world, because without such a world there can be neither space nor time (ST 1a 46.1, 46.3). Not space, because space is nothing more than the existence of bodies, where bodies are beings that possess parts outside of parts, and so constitute the three-dimensional extension that we think of as space. Accordingly, where there are no bodies there is no space. (Aquinas, following Aristotle, denies that void space is coherent.) Not time, because Aquinas accepts Aristotle’s definition of time as the measure of motion. In a world without motion, then, there is no time, which means that the first moment of time was the first moment of the created world. Although it is hard to resist thinking of God as having existed “before” there was a material universe, God’s mode of existence, in a world without bodies, must be an existence outside of space and time. This need not entail, however, that God even now exists outside of space and time. God’s  omnipresence  was commonly understood as a literal presence everywhere (Pasnau 2011 ch. 16), and Aquinas characterizes God’s eternity not as a mode of existence outside of time, but as “being present to every time or instant of time” (SCG I.66.8). It is, however, far from clear what “present” amounts to in such a claim (Leftow 1990). These difficulties are of a piece with the general difficulty we have in thinking about God using the concepts familiar to us from the world around us.