 There is a second sort of reasoning that may lead someone might think that God grounds the existence of necessarily existing abstract objects. That is by way of perfect being theology (see Morris 1987a, 1987b and Nagasawa 2017 for discussion). Perfect being theology is a way of theorizing a priori about God that goes back at least to Anselm of Canterbury. One begins with the claim that God is the greatest possible being, and from there one can derive attributes that God must have. This method is one way of arriving at God’s being omnipotent, omniscient, and perfectly good. Anselm himself famously thought that via perfect being theology he could conclude that God existed. For our purposes here, we are to imagine two conceptually possible beings: One being has grounds or explains the existence of necessarily existing abstract objects, and the other doesn’t. We are to see that the being that grounds these abstracta is greater than one who doesn’t, and thus we are to conclude that God (the greatest possible being) has control over necessarily existing abstract objects. Sometimes the intuition that the former being is greater than the latter is put in terms of God’s aseity, or independence from all other entities. A being with maximal aseity is greater than one without it (other things being equal); and if necessarily existing abstract objects don’t depend on God, God lacks maximal aseity.