is not necessary for that which is
whole by totality of essence in a thing, not to be at all outside of
it. This appears also in accidental forms which have accidental
quantity; as an example, whiteness is whole in each part of the
surface if we speak of its totality of essence; because according to
the perfect idea of its species it is found to exist in every part of
the surface. But if its totality be considered according to quantity
which it has accidentally, then it is not whole in every part of the
surface. On the other hand, incorporeal substances have no totality
either of themselves or accidentally, except in reference to the
perfect idea of their essence. Hence, as the soul is whole in every
part of the body, so is God whole in all things and in each one.
_______________________

THIRD ARTICLE [I, Q. 8, Art. 3]

Whether God Is Everywhere by Essence, Presence and Power?

Objection 1: It seems that the mode of God's existence in all things
is not properly described by way of essence, presence and power. For
what is by essence in anything, is in it essentially. But God is not
essentially in things; for He does not belong to the essence of
anything. Therefore it ought not to be said that God is in things by
essence, presence and power.

Obj. 2: Further, to be present in anything means not to be absent
from it. Now this is the meaning of God being in things by His
essence, that He is not absent from anything. Therefore the presence
of God in all things by essence and presence means the same thing.
Therefore it is superfluous to say that God is present in things by
His essence, presence and power.

Obj. 3: Further, as God by His power is the principle of all
things, so He is the same likewise by His knowledge and will. But it
is not said that He is in things by knowledge and will. Therefore
neither is He present by His power.

Obj. 4: Further, as grace is a perfection added to the substance
of a thing, so many other perfections are likewise added. Therefore if
God is said to be in certain persons in a special way by grace, it
seems that according to every perfection there ought to be a special
mode of God's existence in things.

_On the contrary,_ A gloss on the Canticle of Canticles (5) says that,
"God by a common mode is in all things by His presence, power and
substance; still He is said to be present more familiarly in some by
grace." [*The quotation is from St. Gregory, (Hom. viii in Ezech.)].

_I ans