Abstract

There are two rival concepts of space: receptacle idea of space and relational idea of space. The receptacle concept of space has played a troublesome role in the history of the Christian theology. Patristic Fathers accepted the relational concept of space in order to develop their doctrines of creation, incarnation, and God's interaction with the world. The infinite receptacle idea of space is intimately related to the absolute space of Newton. In some sense, this concept of space was necessary for the development of modern natural sciences. But the relativity theory of Einstein disputed this notion of absolute space and time. ;Discussion of God's spatiality seems to contradict to that of divine transcendence. In fact, however, God's transcendence does not necessarily exclude divine spatiality. Rather, we cannot affirm the doctrine of divine transcendence effectively without some spatial categories. Even though the discussion on God's spatiality seems to focus mainly on God's immanence or presence in the world, the argument on the divine transcendence guides and limits the scope of the discussion on God's spatiality. ;God is not only transcendent over the world but also immanent within it. God is present and interacts in this world. God has the positive relationship with the world of space and time. Thus, the divine transcendence does not necessarily exclude divine spatiality as well as temporality. But we caution that we should not read our time and space into God. God is the Creator of time and space. ;A kind of divine spatiality is required for the presence of the triune Creator. In order to be present in the world of space and time, God is spatial or has his own spatiality. According to three categories of Dyrness, i.e., relationship, agency, and embodiment, there are three meanings of God's spatiality. The triune Creator God is not an isolated being but a relational being and has a kind of relationality. For this relationship, God needs his own spatiality. ;The world or universe is not closed but open and the events of this world are not causally determined but indeterministic. Hence there are space, room, or "gaps" for God's action in this world. Developments in such areas as biology, quantum theory and chaos theory are held to signal conceptions of a new openness in the shape of reality and gaps for God's action. God is active in this world. ;God has embodied himself in various ways. Creation is the theater for God's glory. In the incarnation of the Son, God embodied himself in space and time. The church of both Old Testament and New Testament is the earthly-historical form of God's own existence. The Eucharist is the visual and material means of God's invisible grace. Christ is present in the Eucharist. New creation is the work of making the creation a suitable vehicle for God's glory. It will be an embodied event. In some sense, it has already started. God uses space, time and bodies as vehicles of his grace. By means of them, God expresses his goodness and love for the creature