So far in our consideration of the ‘modified classical theism’ of some contemporary evangelical and Reformed theologians we have looked at the proposals of Rob Lister regarding God and emotion, and Scott Oliphint’s account of ‘covenantal’ theism. In the case of Lister the relationship between him and his doctoral supervisor, Bruce Ware, is evident, and we have also looked briefly at Ware, at what he has to say in God’s Greater Glory. In the case of Oliphint there is possibly a similar connection with John Frame, who taught at Westminster Philadelphia in the early part of his career, then at Westminster Escondido, and latterly at Reformed Seminary in Orlando. So there is a chance that he directly influenced Oliphint, though this side of things is not our chief interest. What is of interest is the coincidence of outlook.
Obviously, God is unchangeable in his atemporal or supratemporal existence. But when he us present in our world of time he looks at his creation from within and shares the perspectives of his creatures. As God is with me on Monday, he views the events of Sunday as in the past, and the events of Tuesday (which, to be sure, he has foreordained) as future. He continues to be with me as Monday turns into Tuesday. So he views the passing of time as a process, just as we do. (570-1)
Second, God feels directly everything that is going on in the universe he inhabits as the omnipresent one. Third, God can move “directly” any object in the universe. Fourth, as omnipresent in time and space, God “looks out from” every location. Fifth, God’s thoughts are not ‘affected’ by happenings in the world, but he certainly perceives them and responds appropriately….to the events of the world. (584)
is present to the world he has made. In his immanent temporal and spatial omnipresence, God experiences the world in ways similar to the ways in which we do. His experience of the world is analogous to what it would be if the universe were his body. Indeed, we can say more than this. God experiences the world, not only from his transcendent perspective and the perspective of the whole universe, but also from every particular perspective within the universe. Since he is with me, he experiences the world from my particular perspective, as well as from the perspective of every other such being in the universe. (585) (See Systematic Theology 386f. for similar language.)
(Frame does not say whether such perspectives include those of all sensate creatures, lobsters and lions as well as men and women. Perhaps there are sets of sets of such perspectives. But it's a funny way of affirming divine omnipresence or ubiquity.)
So, here are more creaturely properties are being ascribed to God. Not only temporal situatedness but also hosts of spatial perspectives, billions of them. Very different from classical Reformed theology.
In respect of place, God is immense and indistant to all things and places, absent from nothing, no place, contained in none; present to all and in his infinite essence and being, exerting his power variously, in any or all places, as he pleaseth, revealing and manifesting his glory more, or less, as it seemeth good to him. (Owen 92)
For God to be immense, infinite, unbounded, unlimited, is as necessary to him as to be God; that is, it is of his essential perfection, so to be. The ubiquity of God, or his presence to all things and persons, is a relative property of God; for to say that that God is present in and to all things supposes those things to be. Indeed, the ubiquity of God is the habitude of his immensity to the creation. (93)