The Absolute as Creator is revealed to the creature, by making a place in himself for the relative.
God, as the Absolute, is completely transcendent to the world and is NOT-what. But as Creator he is revealed to the creature, by making a place in himself for the relative;
by an ineffable act of love-humility he places it alongside of himself and outside himself by limiting himself with his own creation. The Absolute in this way is made God and out of the unconditionally Absolute he becomes the relatively Absolute, or the Absolute for the relative, which is insofar a kind of mirror of divine absoluteness.
The energy of God in its every manifestation, like the operation of God, is inseparable from God, but what appears to the creature is God in creation, the very Absolute-Transcendent.
On the foundation of the operation of God in the creature, what God is in himself becomes known.
By revealing himself to the creature God is divested of his absolute transcendence and is manifested in his operation for the creature, in grace or (to use the expression of the dogmatic disputes of the fourteenth century)
in his energies. The Divinity in its inner-divine life remains transcendent for the creature, but the operations of the Divinity, its revelations, the divine power which flows out into creation, are the same Divinity, one, indivisible, and everlasting. In this sense the energy of God in its every manifestation, like the operation of God, is inseparable from God, but what appears to the creature is God in creation, the very Absolute-Transcendent. And the operation of the Holy Spirit in the Christian sacraments likewise is God himself, and so too the Name of God, which is a constantly occurring operation of the power of God, the energy of the Divinity, is God. … Through divine revelation the creature receives knowledge about God greater than it can contain, not only by reason of its sinfulness but also by reason of its creatureliness. A mirror reflects, but it does not hold the reflected in it;
it witnesses to the being of the object not only in this reflection but also in itself and for itself;
it is transcendent to this reflection, while at the same time it reflects the traits of precisely this real-in-itself thing. Therefore the very essence of the reflected thing is completely incommensurable with the reflection;
it is transcendent to it and yet precisely and only it is reflected. … On the foundation of the operation of God in the creature, what God is in himself becomes known.