Defenders: Doctrine of God: Attributes of God (Part 8): God's Omnipresence

Summary

Defenders Podcast – Doctrine of God (Part 8): God’s Omnipresence

Host: Dr. William Lane Craig
Date: January 5, 2022

---

Overview

This episode of Defenders focuses on the doctrine of God’s omnipresence—His attribute of being present everywhere. Dr. William Lane Craig examines scriptural testimony, theological interpretations, and philosophical implications, carefully distinguishing between common errors and exploring how omnipresence fits within the broader understanding of God’s nature. The class features substantial audience Q&A and clarifications regarding historical context and doctrinal development.

---

Key Discussion Points & Insights

1. Scriptural Foundations for God’s Omnipresence

• Scripture affirms God’s universal presence:
  • Psalm 139:7–12 illustrates that there is no place where one can escape God’s presence, including heaven, Sheol (the underworld), or the farthest sea.
    • Dr. Craig: “There’s nowhere that the psalmist can go where he can escape God’s presence.” [02:08]
  • Jeremiah 23:23–24 highlights that God “fills heaven and earth” and is not a localized deity.
    • “God says I’m not just a localized deity, a God at hand, like the deities of Israel’s neighbors. He says, do I not fill heaven and earth? God is everywhere present.” [02:51]
  • 1 Kings 8:27 (Solomon’s prayer): Even the highest heaven cannot contain God, much less the temple. God is not confined to sacred buildings. [04:03]
  • Acts 17:24, 28a (Paul in Athens): God does not live in manmade temples; “In him we live and move and have our being.” [04:52]

2. God vs. Pagan Deities—Historical Context

• Audience Q&A on ancient religions:
  • Craig notes that ancient pagan gods were localized and corporeal, by contrast, Israel’s God claimed to be omnipresent and incorporeal—“quite unusual” among ancient traditions. [07:03]
  • The theological implication led Israel to reject idolatry and view physical idols as inadequate representations.

3. The Special Presence in the Temple

• God’s presence was manifest in the temple (Shekinah glory), but not confined there:
  • “…there is a special manifestation of God in the tabernacle and in the temple. But that shouldn’t be thought…to exhaust God’s presence. …There was a special manifestation of God… but it didn’t exhaust his presence.” [08:11]

4. Avoiding Errors Regarding God’s Relationship to Space

• Two opposite errors:
  • Error 1: Thinking God is localized in earthly places (e.g., church or temple).
  • Error 2: Thinking God is only localized in heaven as some humanoid being.
    • “We shouldn’t think of God as localized in an earthly place, but neither should we think of him as localized in heaven.” [10:21]

5. Theological and Philosophical Exploration

• Does God ‘inhabit’ space or transcend it?

  • The Bible’s language suggests God is everywhere in space, but traditional theology often teaches that He transcends space entirely.
  • God as incorporeal: He isn’t spread out physically; He isn’t like an invisible ether pervading the universe.
    • Craig proposes an analogy: God’s omnipresence is like a soul’s presence in the body—wholly present at every point but not spatially divided. [14:50]
    • “The soul would not be spread out or diffused… but wholly present at every point… And maybe one could say that’s the way in which God is related to the universe.” [15:49]
  • God’s immensity, per medieval theologians (e.g., Anselm): God is wholly present at every point in space—immensity isn’t quite identical to omnipresence, but closely related. [18:04]

• God’s transcendence:

  • God exists apart from space; space itself was created by God.
  • Craig: “If we think of God prior to creation or without the world, God would exist…without space, he would be spaceless.” [19:06]
  • When God creates space, He does not ‘enter’ it as a body would; rather, He is cognizant of and causally active at every point in space. [21:14]
    • “What omnipresence amounts to is that God is cognizant of and causally active at every point in space.” [21:14]

6. Omnipresence and the Trinity

• Question about differentiation within the Godhead:
  • Specifically, whether the Holy Spirit’s presence differs from that of the Father.
  • Craig suggests that scriptural language about the Spirit ‘filling’ or ‘indwelling’ is best understood in terms of causal activity, not spatial occupancy—unlike demonic possession. [22:41–24:08]

7. God’s Presence in Hell

• Is hell devoid of God’s presence?
  • Craig responds that God is metaphysically present, sustaining hell's existence and aware of all within it. ‘Separation’ refers to relational (not metaphysical) absence:
    • “…they have no consciousness of him, no experience of him. It would be as though God were utterly absent to them, but he would be ontologically or metaphysically present, but not relationally present.” [26:00]

8. Causality & Miracles (Providence and Evolution)

• God’s causal activity at every point does not necessitate direct (‘miraculous’) intervention in all events:
  • God acts through secondary causes—natural processes act autonomously, although ultimately empowered by Him. [27:29]
  • Distinction made from occasionalism (the idea God is the only cause of every event):
    • "We don't want to affirm that. I think we want to affirm that God has created things in the world that have causal powers.” [28:30]
  • This bears on debates about theistic evolution—God might act through natural processes, not always miraculously. [29:36]

9. Sacraments & the 'Real Presence'

• Christological implications and medieval debates:
  • Medieval theologians deeply discussed the nature of Christ’s presence in the Eucharist (transubstantiation), exploring how Christ’s glorified body could be ‘present’ in many places, using concepts of spatial presence beyond normal objects.
    • “...they distinguished all of these different ways in which something could be present in space and argued that Christ's body could be present in this very special way in the Eucharist that's different than the way, say, a chair or a table is present.” [30:41]

---

Notable Quotes & Memorable Moments

• Dr. Craig addressing omnipresence’s core:
  • “The omnipresence of God means that there is no place to which God’s knowledge and power do not extend.” [31:44]
• Scripture Readings, e.g., Psalm 139:
  • “Where shall I go from your spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there. If I make my bed in Sheol, you are there...” [01:34–02:08]
• On idolatry and satire in Isaiah:
  • “Isaiah’s critique of idol worship, it’s just biting satire. He just mocks the idea of an idol.” [06:41]
• Craig’s analogy of the soul and body:
  • “It’s not as though my soul exists in my head, in my brain, or in my heart… Rather, the union of the soul with the body would be that somehow if the soul is in the body, it is everywhere present wholly in the body.” [15:11–15:49]
• On the doctrine’s practical value:
  • “There is no place to which God’s knowledge and power do not extend. That would be common coin. Regardless of which view you take.” [31:44]

---

Important Timestamps

• 00:01–02:08: Introduction and foundational scripture readings
• 07:03: History and critique of pagan gods’ localized presence
• 08:11–10:21: God’s special temple presence vs. omnipresence; common errors in spatial thinking
• 14:50–18:04: Philosophical exploration – God’s presence vs. transcendence; soul/body analogy
• 21:14–22:41: God’s causal presence, not necessarily physical or spatial
• 24:35–26:00: Combined views; God’s presence in heaven, space, hell
• 27:29–29:36: God’s causal action, miracles, secondary causes, and evolution
• 30:41–31:44: Presence in the Eucharist; episode conclusion

---

Conclusion

Dr. Craig systematically unpacks the biblical and philosophical understanding of God’s omnipresence: God is not confined to any place—He transcends space, yet His knowledge and causality are active everywhere. Ancient Israel’s doctrine sharply contrasts with localized deities of the time, and Christian theology maintains that while God may manifest in special ways (such as the temple or sacraments), His essence fills and sustains all creation. Thought-provoking questions and clarifications from the audience further enrich the discussion, laying foundations for further inquiry into the doctrine’s practical and theological implications.

Transcript

[A]

Welcome to Defenders, the teaching class of Dr. William Lane Craig. Today, the Doctrine of God, Part 8. For more information and resources from Dr. Craig, go to reasonablefaith.org well, I have to apologize for the laryngitis that I have this morning. I'm going to do my best to croak through this lecture this morning. I've been teaching all day Friday and all day Saturday, and despite all of my tricks, I didn't manage to get through without becoming hoarse. So you'll have to kindly bear with me this morning. I'm going to get some help from Bobby reading the Scriptures, so at least that will be clear. The class that I've been teaching over the weekend dealt with three of the divine attributes. God's aseity, God's eternity, and God's omniscience. Two of those we've already discussed in this class. Today we turn to a third attribute of God, which is his omnipresence. And we want to look first at some scriptural data concerning God's omnipresence. So Bobby, the first point that we want to make is that according to Scripture, God's presence is everywhere.

[B]

And.

[A]

And Psalm 139:7 12 is the passage I want you to read. Psalm 139:7 12.

[C]

Where shall I go from your spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there. If I make my bed in Sheol, you are there. If I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me. If I say, surely the darkness shall cover me, and the light about me be night. Even the darkness is not dark. To you the night is bright as the day, for darkness is as light with you.

[A]

So God is everywhere present. There's nowhere that the psalmist can go where he can escape God's presence. From the realms of the underworld in Sheol to the highest heaven or the farthest part of the sea. God is there also. Jeremiah, chapter 23, verses 23 and 24, Jeremiah 23, 23 and 24.

[C]

Am I a God at hand? Declares the Lord, and not a God far away? Can a man hide himself in secret places so that I cannot see him? Declares the Lord. Do I not fill heaven and earth? Declares the Lord.

[A]

Okay, so here God says I'm not just a localized deity, a God at hand, like the deities of Israel's neighbors. He says, do I not fill heaven and earth? God is everywhere present. Second point is that God does not dwell in a localized building. God does not dwell in a localized building. Look at 1 Kings 8:23, which as I recall, is Solomon's prayer at the dedication of the temple. First Kings chapter 8 and verse 23,

[C]

and said, O Lord God of Israel, there is no God like you in heaven above or on earth beneath, keeping covenant and showing steadfast love to your servants who walk before you with all their heart.

[A]

What's verse 24 say? Oh, is it 27? Yes, you're right, 27. I think I misread my own handwriting. I thought the semicolon was the lower part of a three. It's 8:27. Go ahead.

[C]

But will God indeed dwell on the earth? Behold heaven. And the highest heaven cannot contain you. How much less this house that I have built.

[A]

Yeah, that's the verse I was looking for there. Solomon, in dedicating the temple, says heaven and earth can't contain God, much less this temple. He recognizes that God doesn't just dwell inside the temple in a local building. Also look in the New Testament at Acts 17, 24 and 28A. Acts chapter 17, verses 24 and 28A, which is Paul's address on the Areopagus in Athens.

[C]

The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man. And 28A, for in him we live and move and have our being.

[A]

Now, the backdrop of that speech is the temple to Athena, which was up on the Acropolis behind Paul on Mars hill. And speaking to these Athenians in front of this incredible temple filled with a 60 foot tall statue of Athena, a man could stand in her hand. He says, God doesn't dwell in temples made by human hands, nor is he served by human hands. For in him we live and move and have our being. What a contrast to pagan deities. God isn't just in a local building of some sort. So any comment from anyone on the scriptural data pertinent to divine omnipresence? Yes. Kurt, can we get the mic to Curt so we can hear him? Yes. Is there any comparison to other deities in and around Israel that made the same claim? Or is Jehovah the first God to make the claim to be omnipresent? Well, I don't claim to be a scholar in ancient comparative religions, but so far as I know, the polytheistic gods of these ancient religions were not omnipresent. As far as I know, they were very localized and indeed often had material bodies and so could not be present throughout all of space. So I'm not aware of any analogy to the worship of Yahweh of Israel's God in this sense. I think it's quite unusual. So what effect did it have then on their worship that differentiated them from those around them? If they worshiped a God that was. Well, certainly one of the implications of it would be a rejection of idolatry because the pagan idols were so obviously just finite local deities that Israel found laughable. If you read Isaiah's critique of idol worship, it's just biting satire. He just mocks the idea of an idol. Now, that would be part of. Hardly a reflection of God's incorporeality compared to the idols, but also, I think, of omnipresence. Think of the psalmist, where he thinks of God as everywhere and there's nowhere he can go where he could escape God's presence. That's very different, I think, than these pagan gods and pagan religion. You know, one thinks of Job or not Job. I mean, Jonah in this connection, where Jonah did try to escape from the Lord in this way, taking the ship to Tarshish and trying to flee God's prison, of course, he was unable to. God was right there and corralling him. Any other comments? Yes, Bob.

[D]

Bill, would you deal with God's presence in the temple in Israel, on the Temple Mount, where he filled the temple?

[A]

And yes, you do have this idea of the Shekinah glory of God, where there is a special manifestation of God in the tabernacle and in the temple. But that shouldn't be thought in light of the verses we've read to exhaust God's presence. It's not as though he were there and there alone. There was a special manifestation of God in the Holy of Holies, but it didn't exhaust his presence. Steve, I was just going to comment on these other gods that were around at that time. I think when it says now there's no intermediary between God and man, but the man Christ, you know, prior to that, other beings were inserting themselves between God and man. That's part of the depravity we'd fall into. And that's what other religions were. Well, I mean, some of these other. Yes, there were priests, certainly, that mediated between, for example, Zeus and people. But I mean, these gods themselves were very finite, limited beings. I'm attributing to. They were the ones who were mediating between. Well, they were. There wasn't any higher God trying to take place beyond them. Oh, okay. Taking the place of God. Yes. But it's not as though Zeus and Mercury and these other deities were mediators to some higher being. They were it. And it was just a sort of race of supermen that existed in addition to human beings. All right, well, let's do a little systematic thinking about God's omnipresence. It seems to me that there are two opposite errors that need to be avoided which with respect to God's relationship to space. First of all, we should not think of God as localized in an earthly spot, and that includes the church. When we say sometimes that the church is God's house, we don't mean that in the sense that God's presence is there in some way that he's not present elsewhere. We could speak of the church building as God's house in the sense of that it's set apart for God. It is a sacred site dedicated to the Lord and his worship. But there aren't sacred spots in the world on earth where God is especially present in a local kind of way. God is present everywhere. The opposite error would be to think that God is localized in heaven. I'm amazed often in talking even with adult Christians who think God is in heaven sitting on a throne, that he's some sort of humanoid being that's up there in heaven and he's localized there. And that would be the opposite mistake. The doctrine of God's omnipresence says that God is everywhere presence, as Solomon says he fills heaven and earth. Or Jeremiah says, solomon says, heaven and earth cannot contain thee, so that these opposite errors need to be avoided. We shouldn't think of God as localized in an earthly place, but neither should we think of him as localized in heaven. So how does God relate to space? Well, in the same way that the Bible is under determinative with respect to God's relationship to time, it is also under determinative with regard to God's relationship to space. That is to say, it's not clear whether we should think of God as existing everywhere in space or whether we should think of him as transcending space altogether. Recall those two different views of God's relationship to time. Does God exist at every time that there is? Or does God completely transcend time and not exist in any sense in the temporal dimension? Similarly, the question here with respect to space is, is God everywhere in space or does God transcend space altogether? Well, now, certainly the Bible speaks as though God is everywhere in space. Think of Psalm 139 again, that God is everywhere in space. But traditionally, Christian theology hasn't understood God to be diffused throughout space, but rather to transcend space altogether. Now, since God is spirit, that is to say he is incorporeal. God does not have a body. So obviously he's not in space in the sense of having extension, being a three dimensional object. But neither should we think of God as some sort of invisible ether or vapor that that is spread throughout space. So that we are, so to speak, moving through God as we move about in the world. This would have, I think, a number of mistaken consequences. It would mean, for example, that if the universe is finite, then God is finite. Because God would only fill the finite universe. Universe, the finite space that there is. And it certainly is possible that the universe and space is finite. In which case God would be finite, not infinite. Also, this conception of God is spread out like an invisible ether would mean that God is not entirely present at every point in space. It would mean there's sort of like a portion of God inside my cup of tea and then the rest of him is outside. Or there's a certain cubic amount of God in this room, but then the rest of it is outside of the room. And that surely isn't correct. What one would want to say is that God is entirely present everywhere in space. So if God exists in space, he would have to be somehow related to the physical universe in such a way that he would be wholly present at every point in space. Rather than just partially present at every point in space. Now, there is an analogy to this. And that would be the way in which my soul is present in my body. I am a body, soul, composite. And my soul seems to be present everywhere in my body. It's not as though my soul exists in my head, in my brain, or in my heart, or some other part of my body. Nor is my soul spread throughout my body like a ghost. Where a part of it is in my arm and a part of it is in my other arm or in my leg. Rather, the union of the soul with the body would be that somehow if the soul is in the body, it is everywhere present wholly in the body. The soul would not be spread out or diffused throughout the body, but wholly present at every point in the body. And maybe one could say that that's the way in which God is related to the universe, related to space. That as the soul is inhabits the body in such a way that it is wholly present at every point in the body. So God is in the world in such a way that he is wholly present at every place in space. Now, certainly the Biblical view avoids any suggestion that the universe or the world is God's body. God is incorporeal. God doesn't have a body. But the point would be that perhaps he's present in the world in an analogous way in which my soul is present in my body. The difference between my soul's union with my body and God's presence in the world is that the world does not serve God as a sort of sense organ by means of which God knows what is happening in the world. God isn't dependent upon the world for his knowledge of what's happening in the way that my soul is dependent upon my eyes and my ears and my taste and so forth, for navigating the world and sensing the world so that the world is not the body of God. That analogy fails in view of the fact that God doesn't use the world as a sort of sense organ in the way that the soul uses the body to sense what is happening in the world. But perhaps one could say that even though the world is not God's body, then nevertheless God is wholly present at every point in space in the way in which the soul is present at every place in the body. And some traditional medieval theologians, like Anselm, actually did endorse this concept of God's omnipresence. And and they called it the immensity of God. It's not the same exactly as omnipresence, but God's immensity connoted that God is wholly present at every point in space. He is there in a literal sense. So that in that sense we really are in God. As Paul says in the verse from Acts 17, in him we live and move and have our being. This would be the notion of God's immensity. So this is an element in traditional theology. On the other hand, God is also thought to transcend space. Since God is the creator of the universe, there is a state of affairs, of the actual world, of God existing alone, without time or space. Since God is not a physical object, his existence doesn't require space. So if we think of God prior to creation or without the world, God would exist. Without space, he would be spaceless. There would be no space. Space would come into being when God creates the physical world. And perhaps, as I've suggested, time as well comes into existence at that point that at the moment of creation, both time and space come to exist. Now the question would be, in creating space, does God then enter into space in the way that I've argued that his creation of time would involve his entering into time. You remember, I argued that in virtue of God's changing relations with the temporal world, and in virtue of his knowledge of tensed facts like what time it is. Now, if God creates time, then he is immediately drawn into time and so becomes temporal at that point. Is there anything analogous to that with respect to creating space? Well, I can't see that there is. I don't see that there's anything about the creation of space that would spatialize God. Why? Well, because although creation is a temporal act, creation isn't a spatial act. It's not an act like bumping into something or pushing something or moving something. All of those would require that the cause be in space. If you bump or push something, the cause must be in space. But the creation of space, it seems to me, isn't itself a spatial act. So that there isn't anything about creation that would require God to enter into space at that time. And so I'm more inclined to the view to say that God simply transcends space. And in that case, what omnipresence amounts to is that God is cognizant of and causally active at every point in space. That's what omnipresence means. It doesn't mean that God is literally in space. God transcends space. But he knows what is happening at every point in space. And he is causally active at every point in space, causing the things to happen there and causally sustaining them in existence. So God on this conception is a non spatial, transcendent, infinite mind who is conscious of and active at every point in space. Any discussion of that analysis of God's relationship to space? Yes, Ben, when we keep referring to

[B]

God here, are we talking about God the Father as that person of the Trinity? And are you making a differentiation between God the Father, Father's omnipresence versus the Holy Spirit? Because I would think that there's certain places where we could say the Holy Spirit is not right. It's not. In some people it is.

[A]

I was speaking of God with respect to the whole Godhead. But you're right. There are passages in the Book of Acts where, for example, with Cornelius household, it says the Spirit fell upon them. It sounds like a very physical act almost. And then this whole notion of being filled with the Holy Spirit sounds in many cases like the Holy Spirit actually comes to indwell a person and live in him. And on the view I'm suggesting that would be to say that the Holy Spirit produces certain causal effects there, like glossolalia, speaking in tongues. I mean or regeneration, being born again to a new life. But it wouldn't be interpreted literally as that. God is like a sort of a spirit. Like, I almost hate the comparison, but the way demonic possession would be, where this demon literally inhabits the person's body and controls him and takes over, it would be different than that. So I think it's an open question, Ben, but on the view that I've suggested, it wouldn't be a sort of literal spatial presence.

[B]

Gotcha. One other really quick question about when he, I guess an issue with him coming into space when he creates it, wouldn't partially an issue of that be he's also fully present in another realm, the spiritual realm of heaven. When he created that, then you'd have to say, well, if he was composed, if his body was the universe, it seems like you'd have to go beyond that to also his presence being not in the universe, but in the heavenly realm of heaven as well.

[A]

I think that someone like Anselm would combine these two views, that God is both transcendent in the sense that, say, the universe is finite. God is not finite even though he's immense. So that God would be both immense in the sense that he's wholly present at every point in space. But then also he would be causally active at and cognizant of every point in space and wouldn't be exhausted, so to speak, by his presence in space. I think someone like Ansel would want to combine these two views, and I think that deserves more thought. This is an area that is very under explored in Christian philosophy today. There have been lots of philosophers writing on God and time, but almost no one is working on God and space. So if you're a young philosophy student thinking of what would be a good doctoral dissertation topic, here is one where you can, I think, make a real contribution.

[C]

Several times in Scripture, God's told the sinners, evil people to depart from him. And people have used that as a way to say that hell is a place from which God has removed his presence.

[A]

What do you think about that? That's a wonderful question. The doctrine of omnipresence would say that God is present in hell. If he were not causally active there and cognizant of what's happening there, hell would just be annihilated. It wouldn't exist apart from God's sustaining presence. So God is certainly present in hell. But I think what the Scripture means when it says that these persons are separated from the face of the Lord, or God's presence is speaking of a relational presence. He may be there, but they're not related to him, so they have no consciousness of him, no experience of him. It would be as though God were utterly absent to them, but he would be ontologically or metaphysically present, but not relationally present. Yeah, let's take Mark and then Bob. I like the idea of putting doctoral new doctoral students to work. Good. My question is, if God's causally active in every point, what consequences might that have for the proposal of theistic evolution? Are you asking me or these doctoral candidates? Yes, you. If for anything you know or anything

[B]

you think could be explored or worked on.

[A]

Well, I think this raises the question mark of miracles. When I say God is causally active at every point in space. I'm not necessarily saying miraculously. When we get to the doctrine of divine providence and talk about God's relationship to the world, I think we'll see that God is causally active in everything that happens in the world, but he can work through the secondary causes rather than immediately in a sort of miraculous way. And we don't want to maintain that God works in the world only in a kind of immediate miraculous way. That is a doctrine called occasionalism, which was held to by certain medieval Islamic philosophers and then in modern Western philosophy by a French philosopher, Nicolas Malebranche. What they said was that when you hold the match to the cotton and the cotton combusts and turns black and smoldering, the fire doesn't really cause the cotton to combust. What happens is that merely on the occasion of the fire coming into proximity with the cotton, God causes the cotton to combustion. So that really secondary. There are no secondary causes, things in the universe don't cause anything. Everything is caused by God. And you can see how that would fit in with Islamic determinism and fatalism. And we don't want to affirm that. I think we want to affirm that God has created things in the world that have causal powers, and God gives them a certain autonomy to produce their effects, and he cooperates along with them to make those effects. He works through secondary causes. So with respect to evolution, the question would be, did God choose to work through the means of random mutation and natural selection to bring about biological complexity, or did he intervene miraculously to produce new life forms without the instrumentality of secondary causes? And that would be a different question, Bob, did you want to contribute.

[D]

It seems like in dealing with the Godhead, we've talked about God the Father, you dealt with the Holy Spirit a little bit. But when we deal with Jesus Christ and his resurrected glorified body, which we know has certain capabilities that we don't have with these bodies. But I would address it to the idea of the Catholic view of transubstantiation, where they have the eucharistic celebration and Christ believing the actual change. And you talked about that under the doctrine of Christ, but the idea of Christ being able to be localized, point localized possibly around the world at the same time in all of these eucharistic celebrations.

[A]

Yeah, Bob is absolutely correct to draw our attention to these debates over the real presence in the sacraments. This is where medieval theologians reflected most upon God's relationship to space is not in some abstract philosophical sense, but in the context of Christ's real presence in the Eucharist. And they distinguished all of these different ways in which something could be present in space and argued that Christ's body could be present in this very special way in the Eucharist that's different than the way, say, a chair or a table is present. So you're absolutely right in saying that these debates are very relevant to the issue here. Well, let me just wrap up this morning by saying whatever view you take of God's relationship to sp, I think we can all agree on the fundamental point that the omnipresence of God means that there is no place to which God's knowledge and power do not extend. That would be common coin. Regardless of which view you take, there is no place to which God's knowledge and power do not extend. Now in our next class we'll look at what application is this truth has to our personal lives. The copyright for the content of this program is held by Dr. William Lane Craig. For more go to reasonablefaith.org.