As a friend talking with his friend, Man speaks with God, and drawing nearer in confidence, he stands before the face of the One who dwells in light unapproachable.

--St. Symeon the New Theologian

God Cannot be grasped by the mind. If he could be grasped, he would not be God.

--Evagrius of Pontus

We say then that the Cause of all, which is above all, is neither without being, nor without life — nor without reason, nor without mind, nor is a body — nor has shape — nor form — nor quality, or quantity, or bulk — nor is in a place — nor is seen — nor has sensible contact — nor perceives, nor is perceived, by the senses — nor has disorder and confusion, as though being vexed by earthly passions, — nor is powerless, as though being subject to the causalities of the senses, — nor is in need of light; neither is It, nor has It, change, or decay, or division, or deprivation, or flux, — or any other of the objects of the senses. On the other hand, ascending, we say, that It is neither soul, nor mind, nor has imagination, or opinion, or reason, or conception; neither is expressed, nor conceived; neither is number, nor order, nor greatness, nor littleness; nor equality, nor inequality; nor similarity, nor dissimilarity; neither is standing, nor moving; nor at rest; neither has power, nor is power, nor light; neither lives, nor is life; neither is essence nor eternity, nor time; neither is Its touch intelligible, neither is It science, nor truth; nor kingdom, nor wisdom; neither one, nor oneness; neither Deity, nor Goodness; nor is It Spirit according to our understanding; nor Sonship, nor Paternity; nor any other thing of those known to us, or to any other existing being; neither is It any of non-existing nor of existing things, nor do things existing know It, as It is; nor does It know existing things, qua existing; neither is there expression of It, nor name, nor knowledge; neither is It darkness, nor light; nor error, nor truth; neither is there any definition at all of It, nor any abstraction. But when making the predications and abstractions of things after It, we neither predicate, nor abstract from It ; since the all-perfect and uniform Cause of all is both above every definition and the pre-eminence of Him, Who is absolutely freed from all, and beyond the whole, is also above every abstraction.

--Saint Dionysius the Areopagite "Mystical Theology", Chapters IV - V

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• Das Wirken des dreieinen Gottes

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