 Perhaps there is a sense in which a king is present wherever his power extends. In any event, Aquinas seems to think so. He distinguishes two kinds of being in place: by “contact of dimensive quantity, as bodies are, [and] contact of power” (S.T. I, 8, 2, ad 1). In Summa contra Gentiles he writes that “an incorporeal thing is related to its presence in something by its power, in the same way that a corporeal thing is related to its presence in something by dimensive quantity,” and he adds that “if there were any body possessed of infinite dimensive quantity, it would have to be everywhere. So if there were an incorporeal being possessed of infinite power, it must be everywhere” (SCG III, 68, 3). So the first aspect of God’s presence in things is his having power over them. The second aspect is having every thing present to him, having everything “bare and open to his eyes” or being known to him. The third feature, that God is present to things by his essence, is glossed as his being the cause of their being.