 There likely would be little objection to reasoning to divine grounding of necessarily existing abstracta in the above way, if it were thought that God could have control over these sorts of abstracta. However, someone might concur with van Inwagen that abstracta can’t enter into causal relations, and say that the only way that abstracta might be grounded in God is via causation. Or someone might think that the idea of a necessarily existing object depending on anything is  incoherent.[6]  If one took either of these positions, one would deny that the being who grounds necessarily existing abstract objects was greater than the one who didn’t. (Just as she would deny that a being who can make a square circle is greater than one who can’t—there can’t be a being who can make a square circle.)