God is everywhere seeing and hearing what I do and even what I think: (Sal 139:7-12, Jer.23:?3, Acts 17:27-28. Isa 46:10). and, not only does he know everything, but all our works are written in the “book of life”, by which we will be judged in the Final Judgment, Rev 20:12.
God is present everywhere, but more especially when two or more come together in the name of Jesus: (Mat 18:20), and He is especially present in the Eucharist, with the Body, Blood, Soul and Divinity of Jesus Christ: (John 6:48-55, 1Co 11:25-30). It happens as with the So: It is everywhere. even in the windowless basement there is the heat of the sun. but it is more present on the street, on a sunny day, and more so on a hot day on a Caribbean beach. and if with a rocket we could reach the sun itself, it would be more present there. because the Eucharist is like being in the very heart of God, only in faith! In Heaven it will be the same, only seeing him “face to face”: (Jua 17:24).
The Christian is “the temple of God”: (1Co 3:16).
Dwelling of the Father, Tabernacle of Jesus Christ and Temple of the Holy Spirit: (Jua 14:23, 1Co 6:19). In faith!, we do not see it, nor do we feel it, because the day we see it or feel a little bit of it, our body will not be able to withstand such wonder, it will explode! beauty and grandeur.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
In asceticism, the presence of God is understood as the update in the believer’s consciousness that God, infinitely wise and omnipresent, is actively in our lives. The ascetic says that God sees everything and knows everything. Remembering it from time to time and offering God a prayer of praise, thanks or petition has been traditional among Christians.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
The God of the Bible is not only the most high: he is also the very close (Ps 119,151); he is not a supreme being whose perfection isolates him from the world, but neither is he a reality to be confused with the world. He is the creator God present to his work (Wis 11,25; Rom 1,20), the saving God present to his people (Ex 19,4ss), the Father God present to his Son (Jn 8,29) and to all vivified by the Spirit of his Son and who love him filially (Rom 8,14.28). The presence of God is not material because it is real; although it is manifested by sensible signs, it is the presence of a spiritual being, whose love surrounds his creature (Wis 11,24; Sal 139) and vivifies it (Act 17,25-28) wants to communicate to man and make he a luminous witness of his presence (Jn 17,21).
AT. God, who created man, wants to be present to him; If through sin man escapes this presence, the divine call does not stop persecuting him throughout history: “Adam, where are you?” (Gen 3, 8s).
I. THE PROMISE OF THE PRESENCE OF GOD. God first manifests himself to some privileged ones, to whom he assures his presence: to the fathers with whom he makes an alliance (Gen 17,7; 26, 24; 28,15) and to Moses who has the mission of liberating his people ( Ex 3,12). To this people he reveals his *name and the meaning of this name; He also guarantees that the God of his parents will be with him as he has been with them. *God, in fact, is called Yahveh and is defined as follows: “I am who I am”, that is, I am the eternal, the immutable and the faithful; or also: “I am the one who is”, who is, and is, always, everywhere, marching with his people (3,13ss; 33,16). The promise of this omnipotent presence (*power) made at the time of the alliance (34,9s) is renewed to those sent by whom God leads his people: Joshua and the judges (Jos 1,5; Jue 6,16 ; ISa 3.19). the kings and the prophets (2Sa 7,9; 2Re 18.7; Jer 1,8.19). Equally significant is the name of the child whose birth Isaiah announces and on whom the salvation of the people depends: Emmanuel, that is, “God with us” (]s 7,14; cf. Ps 46,8).
Even when God must punish his people with exile, he does not abandon them either; it is this people that continues to be his servant and his witness (Is 41,8ss; 43,10ss), he does not stop being the *shepherd (Ez 34.15s.31; Is 40,10s), the *king (Is 52,7 ), the *husband and the *redeemer (Is 54,5s; 60,16); announces therefore that he is going to save him freely for fidelity to his_ *promises (Is 52.3.6), that his *glory will return to the holy city whose name will henceforth be “Yahveh is here” (Ez 48,35), and that thus he will manifest his presence to all the nations (Is 45,14s) and will gather them in Jerusalem to his light (Is 60); finally, on the last day he will be present as * universal judge and king (Mal 3,1; Zec 14,5.9).
II. THE SIGNS OF THE PRESENCE OF GOD. God manifests himself by various signs. The Sinai theophany arouses the *sacred fear of the *storm, thunder, fire and wind (Ex 20,18ss) that is found again in other divine interventions (Ps 29; 18,8-16; Is 66, 15; Act 2, lss; 2Pe 3.10; Ap 11,19). But God also appears in a very different climate, that of the peace of Eden, where a light breeze blows (Gen 3,8), when he talks with his friends, Abraham (Gen 18,23-33), Moses (Ex 33, 11) and Elijah (IR 19,1 lss).
For the rest, no matter how luminous the signs of the divine presence may be, God wraps himself in *mystery (Ps 104,2); he guides his people in a pillar of * cloud and of * fire (Ex 13,21) and thus * remains in his midst. filling with the * glory of him the store where the ark of the alliance is found (Ex 40,34) and later the Holy of Holies (IR 8,10ss).
III. THE CONDITIONS OF THE PRESENCE OF GOD. In order to have access to this mysterious and holy presence, one must learn from God the conditions.
1. The search for God. Man must respond to the signs that God gives him; That is why he pays * cult to him in places where the memory of some divine manifestation is preserved, such as Bersabé or Bethel (Gen 26, 23ff; 28, 16-19). But God is not bound to any place, to any material abode. His presence, of which the * ark of the covenant is a sign, accompanies the people whom he guides through the desert and of whom he wants to make his * living and holy dwelling (Ex 19.5; 2Sa 7,5s.11-16 ). God wants to dwell with David’s descendants, in his * house. And if he accepts that Solomon builds him a * temple, he does so affirming that this temple is incapable of containing him (1Ki 8,27; cf. ls 66,1); he will be found there to the extent that his * name is invoked in * truth (IR 8,29s.41ss; Sal 145,18), that is, as soon as his presence is sought through a cult true, that of a faithful heart.
To obtain such a cult, eliminating that of the high places and its corruption, the Deuteronomic reform prescribed that they go up to Jerusalem three times a year and that they not sacrifice elsewhere (Dt 12,5; 16, 16). This does not mean that it is enough to go up to the temple to find the Lord; It is also necessary that the worship that is celebrated in it expresses the respect due to the God who sees us and the fidelity due to the God who speaks to us (Ps 15; 24). Otherwise you are far from him with your heart (Ter 12, 2), and God abandons the temple whose destruction he announces because men have turned it into a den of thieves (Jer 7,1-5; Ez 10-11) .
On the contrary, God is close to those who walk with 61 like the patriarchs (Gen 5,22; 6,9; 48,15) and they are before him like Elijah (IR 17,1); who live confidently under his gaze (Ps 16,8; 23,4; 119,168) and invoke him in his anguish (Ps 34,18ss); who *seek the good (Am 5.4.14) with a humble and contrite heart (Is 57,15) and help the unfortunate (Is 58,9); such are the faithful who will live incorruptible, close to God (Wis 3,9; 6,19).
2. The gift of God. Now, such fidelity, is it in the power of man? In the presence of the holy * God, man becomes aware of his * sin (Is 6,1-5), of a corruption that only God can heal (Jer 17,1.14). Come, then, God to change the * heart of man, put in him his * law and his * Spirit (Jer 31, 33; Ez 36, 26ss)! The prophets announce this renewal, the fruit of a new alliance that will make the sanctified people the habitation of God (Ez 37,26ff). The wise men also announce that God will send his wisdom and his Holy Spirit to men, so that they may know his will and become his friends, receiving in themselves this wisdom that rejoices to dwell among them (Prov 8:31; Wis 9 .17ss; 7.27s).
NT. I. THE GIFT OF THE PRESENCE IN JESUS. Through her coming to the Virgin Mary, the Holy Spirit fulfills the * gift promised to Israel: the Lord is with her and God is with us (Lk 1,28.35; Mt 1,21ss). Indeed, Jesus, son of David, is also the Lord (Mt 22,43s p), the Son of the living God (Mt 16,16), whose presence is revealed to the little ones (Mt 11,25ss); he is the Word of God, come in the flesh to dwell among us (Jn 1,14) and make present the * glory of his Father, whose * body is the true temple (Jn 2.21) . As his Father, who is always with him, he is called “I am” (Jn 8,28s; 16,32) and fulfills the promise of presence implied by this * name; in him, in fact, is found the fullness of the divinity (Col 2,9). Once his mission is finished, he assures his disciples that he is with them forever (Mt 28 20; cf. Lk 22,30; 23,42s).
II. THE MYSTERY OF THE PRESENCE IN THE SPIRIT. When Jesus deprives his disciples of his bodily presence, they can still find him among them if his faith seeks him where he is, according to his promise: he is in all the wretched, in whom he wants to be. served (Mt 25.40); he is in those who carry his word, in whom he wants to be heard (Lk 10,16); he is in the midst of those who join together to pray in his name (Mt 18,20).
But Christ is not only among believers: he is in them, as he revealed to Paul at the same time as his glory: “I am Jesus whom you persecute” (Act 9,5); in fact, he lives in those who have received him by faith (Gal 2,20; Eph 3,17) and those whom he * feeds with his body (lCor 10,16s). His Spirit indwells them, animates them (Rom 8,9.14) and makes them the *temple of God (lCor 3,16s; 6,19; Eph 2,21s) and the members of Christ (1 Cor 12,12s.27 ).
By this same Spirit Jesus lives in those who eat his *flesh and drink his *blood (In 6,56s.63); is in them, as his Father is in him (Jn 14,19s). This * communion supposes that Jesus has returned to the Father and has sent his Spirit (Jn 16,28; 14,16ss); for this it is better that he be absent bodily (Jn 16,7); this absence is the condition of an interior presence realized by the gift of the *Spirit. Thanks to this gift, the disciples have in themselves the love that unites the Father and the Son (Jn 17,26): for this reason God dwells in them (lJn 4,12).
III. THE FULLNESS OF THE PRESENCE IN THE GLORY OF THE FATHER. This presence of the Lord that Paul wishes for everyone (2Thes 3,16; 2Cor 13,11) will not be perfect until after the liberation of our mortal bodies (2Cor 5,8). Then, resurrected by the Spirit that is in us (Rom 8, 11), we will see God, who will be all in all (lCor 13,12; 15,28). So assuming that Jesus has prepared us close to him we will see his glory (Jn 14,2s; 17,24), light of the new Jerusalem,…