I first offer a broad taxonomy of models of divine omnipresence in the Christian tradition, both past and present. I then examine the recent model proposed by Hud Hudson (2009Hudson ( , 2014 and Alexander Pruss (2013)-ubiquitous entension-and flag a worry with their account that stems from predominant analyses of the concept of 'material object'. I then attempt to show that ubiquitous entension has a rich Latin medieval precedent in the work of Augusine and Anselm. I argue that the model of omnipresence explicated by Augustine and Anselm has the resources to avoid the noted worry by offering an alternative account of the divide between the immaterial and the material. I conclude by considering a few alternative analyses of 'material object' that make conceptual room for a contemporary Christian theist to follow suite in thinking that at least some immaterial entities are literally spatially located when relating to the denizens of spacetime.At the heart of many a theistic metaphysic is the view that an exhaustive inventory of reality consists of both material and immaterial entities, and that these two domains interact in some way or other. There is, however, surprisingly little discussion at the intersection of contemporary metaphysics and philosophical theology concerning the precise nature and relationship between the material and the immaterial and its bearing on Christian theology.This was not always the case. Medieval philosophical reflection was replete with discussion on the nature of the relationship between God, angels, and the human soul and the material domain. In fact, according to Robert Pasnau (2011a), the medieval scholastics were largely in agreement that immaterial entities, though lacking in material content are, strictly speaking, spatially located or present in some sense or other when relating to material reality. The question that preoccupied medieval philosophical theologians, then, was not whether such entities were spatially located or present in their dealings with material beings, but rather, how they were located as such. This, of course, assumes an understanding of the material-immaterial divide that is largely foreign to the contemporary context. Yet it is one that is both philosophically interesting, theologically fruitful, and by my lights worthy of serious consideration once again. * For a representative writing sample please consult the introduction, §2, and §4.