"We have not to draw our knowledge of who God is from what we think we know about eternity, infinity, omnipotence and invisibility as conceptions which bound our thought. On the contrary, we have to draw our knowledge of eternity, infinity, omnipotence and invisibility from what we can know about God, from what God has said to us about Himself.
If we choose to take the first way or the various ways into which this first way is generally divided—the famous via negationis, the via eminentiae, and the via causalitatis—we could as easily conclude with the definition 'God is nothing' as with he second one 'God is everything' or the third 'God is the One in everything.' And with it all, what we have defined, would not be God. On the contrary, we would have defined in one way or another the essence of that which is not God, we would have defined the creature, and in the end, as Ludwig Feuerbach has irrefutably shown, the essence of man himself.
If we do not wish to end by really defining ourselves, when we think that we are defining God, we can only take the second way and therefore hold fast to the incomprehensible majesty in which God meets us in His revelation, the majesty of His person as Father, Son and Holy Spirit."
- Barth, Karl, 2005: The Knowledge of God and the Service of God According to the Teaching of the Reformation. Wipf & Stock Publishers: Eugene. S. 33. (Utg på tyska 1938 av Theologischer Verlag Zürich. Övers till eng av J. L. M. Haire & Ian Anderson.)