Interrogating the Trinity: Where is God?
It’s time to return to our series of posts on Interrogating the Trinity. In previous articles, we’ve considered questions such as What is God?, Who is God?, How is God God?, and When is God?
In this article, we turn to the question Where is God? In many ways, the answer to this question will be similar to the answer to the question, "When is God?” There is a fair bit of overlap. That said, I think there is enough unique content to warrant a separate article.
So, Where is God?
In short, the answer is nowhere, everywhere, somewhere, and everywhere somewhere.
1. Nowhere
First of all, God is nowhere. By this, I mean that, in eternity, God has no physical presence and therefore is nowhere. You can’t track him with an AirTracker or look him up on Google Maps. Just as God existed before time was created, God exists outside of space and physical matter. We say that God is “incorporeal,” which means he doesn’t have a physical body that can be seen.
God obviously is somebody. As we saw in our article on What is God?, he exists. He’s not nobody. But he has no body. In John 4:24 (NIV), we read, “God is spirit, and his worshipers must worship in the Spirit and in truth.” The word “spirit” here means without body, thus indicating a non-physical existence.
Because he has no body, he is therefore invisible. As we read in 1 Timothy 1:17, “Now to the King eternal, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.” So, in eternity, before time and outside of creation, God exists with no physical body or visibility.
God is physically nowhere. And this is a reason to praise God. In John 4:24 above, God’s lack of body allows us to worship him anywhere. And, as we saw above in 1 Timothy 1:17, his eternality, immortality and invisibility lead Paul to praise him forever and ever. We should copy Paul in praising him.
2. Nowhere and Everywhere
And yet, the God who exists nowhere also exists everywhere. He’s not some far-off God who creates the universe and then hangs back, scrolling on his phone while history unfolds. When he makes the world, he enters it. In the post When is God, we read of many places where God enters time in specific ways. Entering time means entering space, too. He’s everywhere, or omnipresent. As we read in the Scriptures:
7 Where can I go from your Spirit? Where can I flee from your presence? 8 If I go up to the heavens, you are there; if I make my bed in the depths, you are there. 9 If I rise on the wings of the dawn, if I settle on the far side of the sea, 10 even there your hand will guide me, your right hand will hold me fast.
Psalm 139:7–10
You can’t flee from God, nor his Spirit. He’s everywhere up above and down below. You can’t get away from him.
23 “Am I only a God nearby,” declares the Lord, “and not a God far away? 24 Who can hide in secret places so that I cannot see them?” declares the Lord. “Do not I fill heaven and earth?” declares the LORD.
Jeremiah 23:23–24
You can’t escape God. He’s nearby and far away. He is the ultimate hide-and-seek player. He knows where all the secret places are. He fills heaven and earth. He can always find us.
This omnipresence thing is true of the Father and Spirit, as we’ve just seen. It’s also true of the Son. We’ll discover the importance of this soon. But for now, it’s worth noting that, just before his ascension into heaven, he comforts his disciples by telling them, “Surely I am with you always, to the very end of the age” (Matthew 28:20). Similarly, exactly ten chapters earlier, he tells his disciples, “where two or three gather in my name, there am I with them” (Matthew 18:20).
The God who is nowhere, existing outside of all created space and stuff, also dwells within his creation. This means he is nowhere and everywhere. It’s not as if he ceases to be non-physical when he enters the created realm. He doesn’t stop being nowhere. He continues being incorporeal, without body and visibility. But he also enters time and space at the same “time.”
3. Nowhere, Everywhere and Somewhere
The Old Testament
In the Old Testament, there is a sense in which God is also somewhere. God is with Adam and Eve in the Garden of Eden. After the Israelites escape Egypt, God instructs Moses to make a Tabernacle, a portable tent, so that he can be with his people: “Have them make a sanctuary for me, and I will dwell among them” (Exodus 25:8). Later, King Solomon builds a physical temple. There’s also a sense in which he doesn’t dwell in this temple. As Solomon says in 1 Kings 8:27, “Will God really dwell on the earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built!” Yet at the same time, God still says, “I will dwell among the Israelites and will not abandon my people Israel” (1 Kings 6:13). God enters time and space and is somewhere with his people.
However, in the Old Testament, there is also a sense in which God removes people from his presence. As a result of sin, humanity is removed from his presence in the Garden of Eden. God then enacts a plan to be with his people once again. A few centuries after the temple is built, Ezekiel describes the glory of the LORD departing from the temple as a consequence of the persistent rebellion of God’s people (Ezekiel 10). In 586 BC, we see the temple destroyed by Nebuchadnezzar, Nebuzaradan and the Babylonians (2 Kings 25:9). God remains faithful to his promises. After returning from exile, the temple is rebuilt under the leadership of Zerubbabel and Joshua the High Priest (Ezra 3, 6). However, it never quite matches up to the glory of the former temple. From 20 BC, King Herod thus commences the upgrading and rebuilding of the temple over 46 years (see John 2:20). However, it too would be destroyed in less than a century. Though God is with his people, somewhere, his presence is not constant, fixed or guaranteed.
The Incarnation
At Christmas, everything changes. The God who is both nowhere and everywhere becomes traceable. He is somewhere in a new sense. From the moment that the virgin Mary falls pregnant by the Holy Spirit in Matthew 1:18 (so technically, around nine months before Christmas), God is somewhere. If there had been AirTrackers at this point in time, you could have tracked his location.
God the Father sent God the Son into the created realm. In John 1:14 we read, “The Word became flesh and made his dwelling (literally, he “tabernacled”) among us.” In Philippians 2:6–7, we read that the Son, “who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness.” God’s Son took on a real human body. Though he continued to be nowhere and everywhere, he is now somewhere.
And he is able to be somewhere through the power of God’s Spirit. The Holy Spirit enables his conception (Luke 1:35), anoints him at baptism (Matthew 3:16-17), leads and strengthens him in the wilderness (Luke 4:1, 14), empowers his preaching and miracles (Luke 4:18-19; Matthew 12:28), sustains him in his sacrificial death (Hebrews 9:14), and raises him from the dead (Romans 8:11). The Son is sent by the Father somewhere in the power of the Spirit. The Son’s somewhere-ness is a Trinitarian happening.
The Cross: Does Somewhere Include Hell?
Since God is omnipresent and exists everywhere, he must, therefore, exist in hell, even if he’s not present in a redemptive sense. But what does this mean for Jesus and his death on the cross? Did he physically descend into hell?
Much ink has been spilled over this question, mainly because the Apostles’ Creed says:
I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
When we read of “hell” in the Bible, we usually think of a place of physical and never-ending torment (e.g., Matthew 25:46, Mark 9:47-48, Luke 16:23-24, 2 Thessalonians 1:8-9, Revelation 14:10-11, Revelation 20:10, Revelation 20:15). Therefore, when people say the “descended to hell” clause in the Apostle’s Creed, most people assume that Jesus descended to a place of physical, never-ending, conscious torment.
However, to confuse things, some people have argued a) that the Bible never talks about Jesus descending into hell and b) the clause about Christ descending into hell was only included in the creed centuries later (see here for this argument).[1] Others, like Calvin, have tried to reinvent the meaning of the descent clause, arguing that Christ descended into hell on the cross, where he bore the full punishment of sin, enduring the wrath of God in place of sinners to secure their salvation and victory over death.[2] While it may be true that there may be a sense in which Christ descended into hell on the cross (I think there is), it doesn’t really make sense of the creed. The previous clauses follow a chronological sequence—he suffered, was crucified, died, was buried, and descended. It might make sense to say he descended into hell on the cross if it was sandwiched between his death and burial, but it doesn’t really make sense to list the descent after Christ was buried.
I find Matt Emerson’s more recent explanation somewhat more convincing (see here and here).[3] As you read the New Testament, you notice that often, instead of saying that Jesus or people died, it says that he or they went to “the dead” (e.g., Matthew 14:2, 17:9, 27:64, 28:7, Mark 6:14-16, 9:9-10, Luke 9:7, 16:30-31, 20:35-38, 24:46, John 2:22, 12:1, 12:9, 12:17, 20:9, 21:14). Emerson argues that this is where Jesus went when he died. Having experienced a truly human death, Jesus’ physical body was buried and his soul departed to this place of “the dead.”
Emerson argues that in Second Temple Judaism and New Testament cosmology, this place of “the dead” was thought to be divided into zones:
1. The Righteous Zone (that is, Abraham’s Bosom in or Paradise in Luke 23:43 and 2 Corinthians 12:4); this is where the souls of those in relationship with God go when they die.
2. The Unrighteous Zone (where the rich man goes in Luke 16:23); this is the place where the souls of those not in relationship with God go after death. Often, Hades (and its Hebrew counterpart, Sheol) seem to refer to the general “place of the dead.” In Luke 16:23, Hades is clearly demarcated as a zone for those not in relationship with God.
3. The Rebellious Angel Zone (that is Tartarus in 2 Peter 2:4); this is where the rebellious angels go (cf. Jude 6) and where the “spirits in prison” in 1 Peter 3:19 go.
In the Apostles’ Creed, the clause that says Jesus “descended to hell” has two variant Latin phrases: “descendit ad inferos” and “descendit ad infernas.” The word inferos generally means the “place of the dead” or the “underworld” but doesn’t necessarily equate with Zones 2 and 3. The word infernas is today understood as a place of torment, thus aligning with Zone 2. However, until Calvin’s day, infernas was used synonymously with inferos, thus more generally referring to the “place of the dead.”[4] So, it doesn’t seem that the Apostles’ Creed in its original composition explicitly means that Jesus descended to Zones 2 or 3. Instead, it seems that over time, the way we use the word “hell” (and its Latin equivalent, infernas) evolved to refer to Zones 2 and 3 explicitly, whereas previously, it could have referred to Zones 1, 2 and 3 together, or even just Zone 1.
So, where did Jesus go, according to the Bible? Based on passages like Matthew 12:40, Luke 23:43, Acts 2:27-31 and Romans 10:7, Emerson argues that Jesus’s human soul went to the Righteous Zone, from which it would eventually be released, while his physical body was in the tomb. And what did he do when he went there? Emerson lists three key things:
1. Jesus claims victory. We know that Jesus enters Paradise immediately after dying. In Revelation 1:18, Jesus says, “I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of Death and Hades.” In other words, Jesus’ descent involves him disarming death itself. By dying, he was able to break in and take the keys; by rising, he was able to make it out alive. Jesus claims victory. He now owns Death, keys in hand. Death can’t hold him back. Hence…
2. Jesus proclaims victory. Having defeated death, Jesus proclaims his victory. For one, he proclaims it to anyone who reads Revelation 1:18. In 1 Peter 3:18-20 (HCSB), we also read:
18 For Christ also suffered for sins once for all, the righteous for the unrighteous, that He might bring you to God, after being put to death in the fleshly realm but made alive in the spiritual realm. 19 In that state He also went and made a proclamation to the spirits in prison 20 who in the past were disobedient.
So, Jesus died physically, but his soul was made alive in the spiritual realm, the more general “realm of the dead.” He then “proclaims” something to the spirits in prison, presumably those in Zone 3. The proclamation here is not a post-mortem evangelistic proclamation facilitating repentance and restoration but rather an announcement of Jesus’ victory.
Does this mean that Jesus enters Zone 2 to grab the keys before popping over to Zone 3 to make his proclamation, or something like that? I suppose that could be what happened. However, in Luke 16:19-30, the Rich Man and Abraham manage to converse from different zones of “the dead.” If we assume that Luke 16 accurately depicts Zones 1 and 2, it seems that a message can be passed on from one zone to another without crossing enemy lines. And, based on how my real estate agent gave me the keys to my house at the real estate office, I suppose it’s possible that Jesus got the keys to Death and Hades outside of Zones 2 and 3. So, while I’m not confident I can dogmatically rule out the possibility that Jesus entered Zones 2 and 3, it seems plausible to me that he didn’t enter. Whatever the case, given what Jesus says to the criminal in Luke 23:43, we can say with confidence that he entered the Paradise of Zone 1.
3. Jesus enters and remains in Paradise. Emerson speaks of Jesus “transforming” Paradise, but I think “entering and remaining” more clearly explains how Jesus transforms Paradise. On the cross, Jesus says to the criminal, “Today, you will be with me in Paradise” (Luke 23:43). This implies that Jesus will enter Paradise with the criminal upon death. Paul says in Philippians 1:23-24, “I am torn between the two: I desire to depart and be with Christ, which is better by far; but it is more necessary for you that I remain in the body.” Writing after Jesus has physically risen and ascended, Paul considers the possibility of being with Jesus. Given that Christ hasn’t yet physically returned (see 1 Thessalonians 4:16-17), the being “with Christ” described in Philippians 1 would have to be prior to man’s physical resurrection, which only occurs at Christ’s physical return. So, even though Jesus is omnipresent and was already, therefore, in Paradise, after his death, Jesus enters and remains in Paradise in a new way, as the one who has claimed victory, who proclaims victory, and the one who is with the souls of his people who have died. He remains in Paradise even though there’s a sense in which he made it out when he rose from the dead.
Returning to the Apostles’ Creed, did Jesus descend to hell? I admit that a lot of what we’ve just explored is speculative. We can’t be as dogmatic and conclusive as I might like! Nevertheless, we can confidently say that Jesus descended to “the dead.” If that’s what we mean when we say “he descended to hell,” then we can say it loudly and confidently. More specifically, it seems that he went to Zone 1, Paradise, disarmed Death and Hades (which includes Zone 2), and proclaimed his victory to the spirits in prison (Zone 3). So, Jesus’ somewhere includes the realm of the dead.
The Ascension
After his ascension, Jesus continues to exist somewhere. Having spiritually and bodily risen from “the dead” (Matthew 28:9, Luke 24:39, John 20:27, John 21:12-13, Acts 10:40-41), Jesus ascended into “heaven” (Luke 24:50-51, Acts 1:9-11).
Where exactly is “heaven”?
At its most basic level, the biblical word “heaven” just means “sky.” So, Jesus rose into the sky. We don’t know the precise location of Jesus’ physical body. We can’t locate it with GPS. Maybe his body is in the spatial equivalent of aeveternity. Maybe his body is in another dimension. We don’t know, and, in my experience, speculation over this question leads to dead ends. What we do know for sure is that Jesus is in heaven, wherever that may be.
In heaven, Jesus is depicted as being in a position of supreme authority. Sometimes Jesus is depicted as seated on the throne with his Father (Revelation 3:21, 5:6, 7:17, 22:1, 22:3). At the same time, at other times, he is described as seated at God’s right hand (see Acts 2:32-35, Acts 7:55-56, Romans 8:34, Ephesians 1:20-22, Colossians 3:1, Hebrews 1:3, Hebrews 10:12-13, 1 Peter 3:22). From this vantage point Jesus sustains all things by his powerful Word (Hebrews 1:3) as he holds all things together (Colossians 1:17).
Jesus remains human. After his ascension into heaven, two angels told the disciples:
“Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.”
Acts 1:11
Just as Jesus ascends bodily and physically, he will return bodily and physically. This would seem to suggest that he also remains in a physical and bodily state now. Jesus doesn’t cease to be human. In 1 Corinthians 15:25-27, Paul writes that Jesus must reign until all things are put under his feet, quoting Psalm 8:6. Psalm 8 describes humanity’s original role over creation under God. Paul applies the passage to Jesus as the true human and new Adam who fulfils God’s purpose for humankind. Peter Orr writes that “if when he ascended into heaven Jesus somehow stopped being a human being, then he could not fulfil this Psalm; he could not fulfil God’s charter for humanity.”[5] He would no longer be able to reign as the perfect human and new Adam and would, therefore, be disqualified as a candidate for fulfilling God’s plan. Therefore, Jesus must remain fully human, even in his glorified state.
So, where is Jesus now, in between his ascension and return? We can confidently say that he is “in heaven,” seated at the right hand of God, remaining human. He truly is somewhere.
The New Creation
Moments ago, we saw that Jesus will return physically. When he returns, he will judge the living and the dead (Matthew 25:31-32, Acts 10:42, 2 Timothy 4:1) and bring those who have trusted in him to the New Creation (Revelation 21:1–4; 2 Peter 3:13; Romans 8:19–21).
Sometimes, it can be tempting to imagine the new creation as something non-physical, especially when you read 1 Thessalonians 4:17. It says that after Jesus returns, “we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air and so we will be with the Lord forever.”[6] Other Bible passages, however, clarify that the New Creation is also physical (e.g., Romans 8:19-23, 1 Corinthians 15:42-44, Philippians 3:20-21, Revelation 21:1-5).
What is made even more apparent is the reality of God’s presence with his people in the New Creation. We will dwell in God’s presence. We see this in 1 Thessalonians 4:17 and other passages, like Revelation 21:3:
And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God.”
We will be with God; he will be with us. We will be his people; he will be our God. This has been promised many times throughout the Bible (e.g., Leviticus 26:11–12; Ezekiel 37:27; Zechariah 2:10–11), but now it is a reality. We will dwell in his presence in the New Jerusalem. No more death, no more crying. In many ways, this is where the whole Bible leads us.
Furthermore, in the New Creation, we will see God “face to face” (1 Corinthians 13:12 cf. Revelation 22:3). This vision is sometimes referred to as the “Beatific Vision;” in one of his Beatitudes Jesus says to his hearers, “Blessed are the pure in heart, for they will see God” (Matthew 5:8). Does this mean that we will see God the Father? Yes, it does! I’m not sure if we will physically see him with our eyes. After all, God the Father is incorporeal and invisible, a spirit without a physical body that can be physically seen. However, we will be able to see God at a deeper level. In the Bible, seeing God transcends mere optical visualisation; to see God is to know him and know him intimately. When Philip asks Jesus to show him the Father (John 14:8), Jesus responds:
9 Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Don’t you believe that I am in the Father, and that the Father is in me?”
John 14:9-10
To see Jesus means to see the Father. Obviously, Philip can’t physically see the Father when he looks at Jesus—the Father remains invisible and incorporeal. However, there is a sense in which Philip can see the Father because he knows Jesus, and Jesus and the Father are “in” one another.[7] So, when Matthew 5:8 speaks of us “seeing God” in the New Creation, I take it that Jesus is saying that we will know God personally at a depth greater than anything we can fathom at this point in time. We’ll be better able to comprehend who he is in his supreme glory, holiness and splendour, with sin no longer fogging up our glasses.
Given that he remains physical, we will see Jesus physically. He will continue to mediate the Father’s presence to us. However, even better than being able to see him with our eyes, we will know Jesus at a depth unknown to us now. We will savour his presence in a way we simply cannot now.
Someone once tried to convince me that we won’t need the Spirit in the New Creation. Citing verses like John 15:26, 16:14, and 1 Corinthians 12:3 attesting to the Spirit’s role in pointing people to Jesus, we won’t need the Spirit in the New Creation because we’ll be able to see Jesus face to face.
Such an argument might make sense if the Spirit was just a temporary messenger sent to indwell us for a set time. However, the Spirit does—and is—much more than this. The Spirit is God, of One Being with the Father and the Son, mutually indwelling the Father and the Son. He was sent to indwell us permanently (John 14:16, Ephesians 1:13-14), he is the one who gives us everlasting life (Romans 8:11, 2 Corinthians 3:6), and the Bible explicitly tells us that he continues to be active in the New Creation (Revelation 22:17). So, we will continue to be with the Spirit—and he with us—in the New Creation.
So, in the New Creation, God continues to be somewhere, physically seen in the person of the Son and enabled by the presence of the Holy Spirit.
4. Nowhere, Everywhere, Somewhere and Everywhere Somewhere
Finally, as well as being nowhere, everywhere and somewhere, after Jesus’ resurrection, we discover that God is everywhere somewhere. We noted earlier that Jesus promises to be with us “whenever two or three gather” in his name (Matthew 18:20). He promises to be with us “always, to the very end of the age” (Matthew 28:20). Since Jesus is omnipresent, there was a sense in which he was already everywhere. However, it seems that Jesus means a new kind of omnipresence.
Throughout John 14-16, Jesus tells his disciples about the coming of the Holy Spirit. After he departs earth and ascends to heaven, he will send his Spirit to be with his people (John 14:16-17, 16:7–8) to teach and remind them (John 14:26), to bear witness to him (John 15:26) and guide them to the truth. This is how Jesus will be with his disciples “always, to the very end of the age.”
Then, in Ephesians 3:16-17, Paul prays:
16 I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith.
So, the Father enables Christ to be with us, dwelling in our hearts through faith by the power of the Holy Spirit in our inner being. Although Christ is physically in heaven, he is spiritually or metaphysically with us in our hearts (or inner being) by the Holy Spirit.
Similarly, the Bible regularly uses spatial language to indicate that Christians are somehow spiritually or metaphysically united “in,” “with” or “into” Christ (e.g., John 14:20, Romans 6:3-4, 8:1, 8:10-11, 1 Corinthians 1:30, 2 Corinthians 5:17, Galatians 2:20, Galatians 3:27, Ephesians 1:3-4, Ephesians 2:6, Philippians 3:9, Colossians 1:27, Colossians 2:9-10, 1 John 4:13). In Romans 8:10-11, we discover that this union also is closely related to the Spirit’s work:
10 But if Christ is in you, then even though your body is subject to death because of sin, the Spirit gives life because of righteousness. 11 And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you.
Where is Christ? “Christ is in you,” says Paul, and the Spirit “is living in you” too. Given that we can only be united with Christ by the Spirit’s indwelling, it seems that the latter (the Spirit living in us) causes the former (Christ being in us).
The Spirit similarly enables the Father to live in us. In 1 John 4:12-13, we read:
12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us. 13 This is how we know that we live in him and he in us: He has given us of his Spirit.
Who is God? The “God is Father Rule” tells us that “God” means Father in the New Testament, except when there’s a good reason to assume otherwise (click here). Where is God the Father? He lives in us. How do we know this? He has given us his Spirit.
As God lives in us, we become the temporary dwelling place or temple for the Holy Spirit. As we read in 1 Corinthians 6:19, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own.” God formerly dwelled among us in the physical tabernacle and temple and then through Jesus, the New Tabernacle and New Temple. God will dwell among us in the New Creation. God presently dwells in our bodies as his temple. Therefore, we should be very careful about what we do with our bodies (see 1 Corinthians 6:15-20).
So, as well as God being nowhere, everywhere and somewhere, God is also everywhere somewhere through the work of his Spirit who dwells in us, thus enabling our union with the Father and the Son, who also live in us.
Notes
[1] Wayne Grudem, “He Did Not Descend into Hell: A Plea for Following Scripture Instead of the Apostles’ Creed,” Journal of the Evangelical Theological Society 34, no. 1 (March 1991): 103–13.
[2] See John Calvin, Institutes of the Christian Religion, vol. I, The Library of Christian Classics, trans., Ford Lewis Battles, ed., John T. McNeil (1960; Louisville, KY: Westminster John Knox, 2006), 511–12.
[3] Matthew Y. Emerson, He Descended to the Dead: An Evangelical Theology of Holy Saturday (Westmont: IVP Academic, 2019); Matt Emerson, “Christ’s Descent to the Dead,” The Gospel Coalition, accessed February 27, 2025, https://www.thegospelcoalition.org/essay/christs-descent-dead/.
[4] Emerson, He Descended to the Dead, 93.
[5] Peter Orr, “Who Is Jesus Now?,” The Briefing (blog), May 1, 2011, http://thebriefing.com.au/2011/05/who-is-jesus-now/.
[6] Of course, modern science teaches us that the sky is physical, made up of gases, vapour and particles
[7] This mutual “in-ness” is referred to as Perichoresis. You can read more about this in my post How is God God?
