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 the otherness confronting it, outside it. God is triune only as the Creator of the world, and in relation to it; in himself he is absolute unity and infinity, to which nothing disparate stands opposed, which is just as much all things as not all things, and which, as the Areopagite had taught of old, is better comprehended by negations than by affirmations. To deny that he is light, truth, spirit, is more true than to affirm it, for he is infinitely greater than anything which can be expressed in words; he is the Unutterable, the Unknowable, the supremely one and the supremely absolute. In the world, each thing has things greater and smaller by its side, but God is the absolutely greatest and smallest; in accordance with the principle of the coincidentia oppositorum, the absolute maximum and the absolute minimum coincide. That which in the world exists as concretely determinate and particular, is in God in a simple and universal way; and that which here is present as incompleted striving, and as possibility realizing itself by gradual development, is in God completed activity. He is the realization of all possibility, the Can-be or Can-is (possest); and since this absolute actuality is the presupposition and cause of all finite ability and action, it may be unconditionally designated ability (posse ipsum), in antithesis to all determinate manifestations of force; namely, to all ability to be, live, feel, think, and will.

However much these definitions, conceived in harmony with the dualistic view of Christianity, accentuate the antithesis between God and the world, this is elsewhere much softened, nay directly denied, in favor of a pantheistic view which points forward to the modern period. Side by side with the assertion that there is no proportion whatever between the infinite and the finite, the following naïvely presents itself, in open contradiction to the former: God excels the reason just as much as the latter is superior to the understanding, and the understanding to sensibility, or he is related to thought as thought to life, and life to being. Nay, Nicolas makes even bolder statements than these, when he calls the universe a sensuous and mutable God, man a human God or a humanly contracted infinity, the creation a created God or a limited infinity; thus hinting