Published in Nicholas of Cusa in Dialogue 

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The knowledge of God has been the main subject of the theological teaching since the expanding of the Christian doctrine and teaching. Ecclesiastical writers as Gregory of Nyssa and Nicholas of Cusa accept that the knowledge about God is conventional and symbolic (deliberately). His attributes are known, however His essence “ousia” is not known. God is in finite. He is unlimited in every kind of perfection or that every conceivable perfection belongs to Him in the highest conceivable way. God is self-existent and does not depend on any thing else for his existence. The biblical I am that I am. Related to divine immutability: God does not undergo any change. God is externally related to the world: no event in the world has any effect on God. God conforms to the substance metaphysics of Greek philosophy. A substance is independent, self- contained, and self - sufficient. Man knows only the God’s attributes and not His “ousia”. This happens, because the finite human mind cannot grasp the essence of the infinite God. Besides God is unknowledgeable and inconceivable to His “ousia” while He is knowledgeable and comprehendible to His energies. It is clear that it only is possible for man to acquire indistinct “amydros” and weak “asthenis” vision of God according to his attributes “ta kathautou”. In this article, we are going to examine this knowledge and vision of God through the writings of eastern and western ecclesiastical writers, Gregory of Nyssa and Nicholas of Cusa.