According To The Teaching of St. Thomas Aquinas
This mode of the presence of God, common to every being and the same everywhere substantially, has, nevertheless, many degrees, according to the number and the excellence of the effects produced, or, rather, according to the varying measure in which each creature shares in the Divine perfection. Thus as efficient cause God is present in a more perfect and complete way in the world of spirits than in that of bodies; He is more present to the angels than to men; to rational and living beings than to irrational ones, and those deprived of life; to the just than to sinners.
This is the clear teaching of Pope St. Gregory the Great: "God is everywhere, and whole and entire everywhere, for He is in contact with all things, even though He has for different things a different contact. With insensible creatures it is a contact which gives being without life; with animals His contact gives being, life and sensation, without intelligence; with human and angelic natures, His contact is such as to give at once being, life, sensation and intelligence; and thus, although He is always the self-same God, yet He is in contact divinely with creatures mutually unlike one another." (St. Gregory, in Ezech., lib. I., Hom, viii., n. 16.)
St. Fulgentius says: "God is not similarly present in all things; for although He is present everywhere by His power, He is by no means present everywhere by His grace." (Ad Trasim., I., II., c. viii.) And St. Bernard: "God Who is everywhere, and equally so by His simple substance, is notwithstanding present with reasonable creatures differently than with others; He is also present in the good, differently than in the bad. So also He is present in unintelligent creatures in such a manner, that they do not attain to possess Him, as reasonable beings may by their knowledge; but only good ones may possess Him by love, in whom alone He is present by union of will." (St Bernard, Hom, iii., super Evang., Missus est.)
