Orthodox Outlet for Dogmatic Enquiries About God


About God

Outlining the Orthodox Faith and refuting Cacodoxies about God

As a friend talking with his friend, man speaks with God, and drawing near 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 being vexed by earthly passions, — nor is powerless, as being subject to casualties of sense, — 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 sense. 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


File published in English on: 4-8-2005.

Last update: 5-11-2015.