nevertheless, He is in all things as the cause of the being of
all things; as was shown above in this article.

Reply Obj. 2: Although corporeal things are said to be in
another as in that which contains them, nevertheless, spiritual things
contain those things in which they are; as the soul contains the body.
Hence also God is in things containing them; nevertheless, by a
certain similitude to corporeal things, it is said that all things are
in God; inasmuch as they are contained by Him.

Reply Obj. 3: No action of an agent, however powerful it may
be, acts at a distance, except through a medium. But it belongs to the
great power of God that He acts immediately in all things. Hence
nothing is distant from Him, as if it could be without God in itself.
But things are said to be distant from God by the unlikeness to Him in
nature or grace; as also He is above all by the excellence of His own
nature.

Reply Obj. 4: In the demons there is their nature which is
from God, and also the deformity of sin which is not from Him;
therefore, it is not to be absolutely conceded that God is in the
demons, except with the addition, "inasmuch as they are beings." But
in things not deformed in their nature, we must say absolutely that
God is.
_______________________

SECOND ARTICLE [I, Q. 8, Art. 2]

Whether God Is Everywhere?

Objection 1: It seems that God is not everywhere. For to be everywhere
means to be in every place. But to be in every place does not belong
to God, to Whom it does not belong to be in place at all; for
"incorporeal things," as Boethius says (De Hebdom.), "are not in a
place." Therefore God is not everywhere.

Obj. 2: Further, the relation of time to succession is the same
as the relation of place to permanence. But one indivisible part of
action or movement cannot exist in different times; therefore neither
can one indivisible part in the genus of permanent things be in every
place. Now the divine being is not successive but permanent. Therefore
God is not in many places; and thus He is not everywhere.

Obj. 3: Further, what is wholly in any one place is not in part
elsewhere. But if God is in any one place He is all there; for He has
no parts. No part of Him then is elsewhere; and therefore God is not
everywhere.

_On the contrary,_ It is written, "I fill heaven and earth." (Jer.
23:24).

_I answer that,_ Since place is a thing, to be in place can be
understood in a twofold sense; either by way