“In fact both names, being and nonbeing, are to be reverently applied to God, although not at all properly”

But let God be the guide of our words and our concepts, the sole intelligence of intelligent beings and intelligible things, the meaning behind those who speak and what is spoken, the life of those who live and those who receive life, who is and who becomes for all beings, through whom everything is and becomes but who by himself never is nor becomes in any way anything that ever is or becomes in any manner. In this way he can in no way be associated by nature with any being and thus because of his superbeing is fittingly referred to as nonbeing. For since it is necessary that we understand correctly the difference between God and creatures, then the affirmation of superbeing must be the negation of beings, and the affirmation of beings must be the negation of superbeing. In fact both names, being and nonbeing, are to be reverently applied to him, although not at all properly. In one sense they are both proper to him, one affirming the being of God as cause of being, the other completely denying in him the being which all being have, based on his preeminence as cause.

St Maximus the Confessor

Advertisements
Quote | This entry was posted in Citations. Bookmark the permalink.

2 Responses to “In fact both names, being and nonbeing, are to be reverently applied to God, although not at all properly”

  1. Peregrinus says:

    Fr. Aidan, would you happen to have a reference for this passage from St. Maximus? Thanks!

    Like

Comments are closed.