 Other recent work draws on contemporary discussions on the metaphysics of material objects and their relation to spacetime. Hud Hudson (2009) describes several possible “occupation” relations. One of these relations is “entension”, where an object entends a region r just in case it is wholly and entirely located at r and at every proper subregion of r. An object is entirely located at a region r just in case it is located at r and there is no region disjoint from r at which it is located. And an object is wholly located at r just in case it is located at r and no proper part of it is not located at r. The typical way in which an object is located at a region of space is by having various of its parts at different subregions of that region; that is, typically material objects are “spread out” or distributed through a region they occupy (they “pertend”, to use a technical term). In contrast, if an object entends a region, then it is located as a whole throughout that region. Hudson then proposes a “literal occupation account of omnipresence as ubiquitous entension” (2009, 209). Omnipresence is location at “the maximally inclusive region” plus being wholly located at every subregion there is. Alexander R. Pruss (2013) also endorses a version of this account, with slightly different details to allow explicitly for divine timelessness. In Hudson’s view, any object that occupies a region is space is a material object. He is thus willing to accept as a consequence of his account of omnipresence as ubiquitous entension that God is a material object. Ross Inman (2017), while sympathetic to the appeal to ubiquitous entension, is unwilling to accept the conclusion that God is a material object. Accordingly he shows that careful attention to medieval discussions of the distinction between material and immaterial objects yields at least three ways of marking that distinction according to which God is not material. 