It is at just this point, then, that my earlier note about the distinctive spatial imagery attaching to the two orders of sacramentality reenters our discussion—the difference between “being in” and “entering.” In the first place, the formulation “to enter God’s presence” can only bespeak human action, human intention. God occupies no particular space, or better, I suppose, God fills all space and time. It is we who live in defined times and spaces. So that to encounter God’s presence in or through these consolidated symbols means, ipso facto, coming to them wherever they are (or into them if we are talking about sacramental space or time) and at a specified time. “Coming into” God’s presence, then, is the marker of human limitations, not of God’s (ubiquitous) presence.Gerard R. Hughes, ed. Steffan Losel Reformed Sacramentality (Collegeville, MN: The Liturgical Press, 2017), 23.