 Our discussion of the question of God’s grounding the existence of necessarily existing abstracta bears on the general conversation about the nature of grounding. First, we can note that our divine grounding case stands alongside the Socrates-singleton case in showing that ordinary supervenience won’t capture the grounding relationship properly. For instance, suppose we say that God grounds the existence of the number 2. We then can note that, necessarily God exists just if 2 does (that is, each exist in every possible world). According to ordinary notions of supervenience, the number 2 supervenes on God, and conversely. But we are to think that God grounds the existence of 2, and not vice versa. Second, we have here in the case of divine grounding of abstracta a case where the grounding relationship is typically spelled out in other, familiar terms (and thus isn’t sui generis). As we will see, a number of different philosophers who think that God grounds the existence of necessarily existing abstract objects think that God does so in a causal manner. Others think that the grounding takes place in that necessarily existing abstracta are identical with divine mental states. 