or outside it. For all the arguments he advanced against their statement, “If He exists, He must be either within the world or outside it,” apply equally to his own statement, “If He is above the Throne and can be pointed to, He must be either divisible or diminutive.”

Indeed, concerning the former, it may be said: We know necessarily that He is above the world, and we know necessarily that it is impossible for Him to be neither within the world nor outside it and unable to be pointed to. These are two particular propositions. We also know necessarily that, of any two existing things, either one is within the other, as an accident is within a body, or it is separate from it. And we know necessarily that the existence of something that is neither within the other nor outside it is impossible. These are two instances of universal, unrestricted knowledge.

If these may be dismissed by saying that the reality of the Lord is unlike what reason apprehends of