a unconditioned reality cannot be present in time or space.
There are many things that could be said about your posts -
and thank you for sharing here- but first and foremost I would submit that differing starting points concerning the nature of God are more germane here than differing conclusions about His Presence vis a vis time, space, and matter. For example in contrast to your posited unconditioned reality which cannot be present in time or space we Orthodox Christians speak of God as "everywhere present, filling all things."
Orthodox Christians, in contradistiction to many Islamic and Western Christian theologians, affirm on the basis of revelation and experience that God is present to time and space, via the divine energies.
In reply to your post above I would firstly submit:
If your reality cannot be present in time and space it cannot be Omnipresent.
If your reality is limited from time and space -it cannot be Unlimited.
On your view insofar as your presence is in time and space there literally is no God
with you
(we would affirm, rather, that God is actually closer to you, whether Muslim or Christian or something else, than your own skin)
.
On your view you are "separated" from a purported omnipresent being, which constitutes an oxymoron, a violation of Aristotle's Law of Non-Contradiction mentioned previously in the thread.
A god who is not omnipresent is not something we can accept as a premise or a presupposition. The God of the Jews and of the Christians is omnipresent.
"Behold, I am with you always, to the end of the age.” -Matthew 28:20
"Behold, I
am with you and will keep you wherever you go..." -Genesis 28:15
"Surely the Lord is in this place and I did not know it" -Genesis 28:16
"You worship what you do not know; we worship what we know..." -John 4:22
The holy prophet David described his Experience of God's presence in the Psalms (Zabur):
"Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You
are there. If I make my bed in sheol, behold, You
are there. If I take the wings of the morning and dwell in the uttermost parts of the sea, even there Your hand shall lead me, and Your right hand shall hold me." -Psalm 139:7-10
One of the names of God in the Hebrew Old Testament is Yahweh-Shammah, meaning
the Lord is Present.
If your god is ontologically separated from you and/or cannot be present to your finite materiality he is too small to save you where you are. He is not infinitely present /unlimited /omnipresent -but something absent somewhere; what is absent somewhere cannot be an omnipresent God.
Further I would submit that it is this very philosophically tainted view of god that has contributed to the cultural phenomenon described by academics as "the death of God" as much as any other epistemological factor that might be named. Naturally the conclusion of the impossibility via limiting the infinite God such that He is not being able to be present to finite reality would follow from the presupposition you stated (and everywhere presuppose), but not only is there is no good reason for an Orthodox Christian to suppose such a premise is correct, it itself violates the law of non-contradiction you also alluded to by positing at the same time an unlimited and omnipresent god who cannot be present somewhere.
If anyone is interested to suggest to an Orthodox Christian that the nature of God should lead them to some particular conclusion on the basic of some sort of logical syllogism it would be necessary to first employ a premise not so alien to an Orthodox Christian understanding of the nature of God as beginning with "the God who is not here." Toward that end the following article by our Metropolitan Kallistos (PhD Oxford) would form a great starting point:
https://katachriston.wordpress.com/2011/08/16/who-or-what-is-god/ At the same time it is equally important to know that our primary touchstone is not philosophical theology or exegesis; rather for us:
"All true Orthodox theology is mystical; just as mysticism divorced from theology becomes subjective and heretical, so theology, when it is not mystical, degenerates into an arid scholasticism, 'academic' in the bad sense of the word. Doctrine cannot be understood unless it is prayed: a theologian, said Evagrius, is one who knows how to pray, and he who prays in spirit and in truth is by the very act a theologian. And doctrine, if it is to be prayed must also be lived; theology without action, as St. Maximus put it, is the theology of demons. The Creed belongs only to those who live it..." (Kallistos Ware,
The Orthodox Church, p. 207).
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