It is plain, then, that there is a God. But what He is in His essence and nature is absolutely incomprehensible and unknowable. For it is evident that He is incorporeal Various reading, It is evident that the divine (τὸ Θεῖον) is incorporeal.. For how could that possess body which is infinite, and boundless, and formless, and intangible and invisible, in short, simple and not compound? How could that be immutable Text ἄτρεπτον. Most mss. read σεπτόν. So, too, Greg. Naz., Orat. 34, from which these words are taken. An old interpretation is ‘venerabile est.’ But in the opinion of Combefis, Gregory’s text is corrupt, and ἄτρεπτονshould be read, which reading is also supported by various authorities, including three Cod. Reg.: cf. also De Trinit. in Cyril. which is circumscribed and subject to passion? And how could that be passionless which is composed of elements and is resolved again into them? For combination σύνθεσις. is the beginning of conflict, and conflict of separation, and separation of dissolution, and dissolution is altogether foreign to God Greg. Naz., Orat. 32, 34..