" On the doctrine of the eternality of God, Aquinas concludes that God is in everything, and that he is in everything because existence is present in all things. From this point-of-view, Aquinas' account of the doctrine of divine omnipresence reveals that he does not, in fact, subscribe to the doctrine that God is timeless. Sources

Oakley, Francis. (1998). The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century Theology. Journal of the History of Ideas 59(3), 437-461.

La Croix, Richard. (1982). Aquinas on God's Omnipresence and Timelessness. Philosophy and Phenomenological Research 42(3), 391-399.

Oakley, Francis. (1998). The Absolute and Ordained Power of God and King in the Sixteenth and Seventeenth Centuries: Philosophy, Science, Politics, and Law. Journal of the History of Ideas 59(4), 669-690.

Francis Oakley, "The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century Theology." Journal of the History of Ideas 59, 3 (Jul., 1998): 438.

19, 14-20, cf. cap. 20, 2, in D. Martin Luthers Werke: Kritische Gesamtausgabe (91 vols.; Weimar, 1883-1980), XLIII, 71-82, 106 (italics mine), citing the translation in Jaroslav Pelikan (ed.), Luther's Works (55 vols.; St. Louis, 1955-86), III, 274-90 in Francis Oakley, "The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century Theology." Journal of the History of Ideas 59, 3 (Jul., 1998): 458
Francis Oakley, "The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century Theology." Journal of the History of Ideas 59, 3 (Jul., 1998): 461.

Francis Oakley, "The Absolute and Ordained Power of God and King in the Sixteenth and Seventeenth Centuries: Philosophy, Science, Politics, and Law." Journal of the History of Ideas 59, 4 (Oct., 1998): 672.

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