 Also relevant here are the works of authors in the apophatic and mystical tradition that was particularly prominent from mid-antiquity through to the late medieval period. Although a variety of accounts of religious language are suggested by the writings of authors in this tradition, some of what they say appears sympathetic to paradoxicalism about utterances about God’s nature. Two themes that are found in their writings are particularly notable. First, God’s nature is taken to be both inconceivable and inexpressible (Dionysius The Mystical Theology: ch. 5; Gregory of Nyssa Contra Eunomium II: 61; Maximus the Confessor, Chapters on Knowledge: part one 1–2, part two 2; Maimonides, The Guide of the Perplexed: ch. 58). It appears to follow from this that in saying, for example, “God is good”, one does not succeed in representing God in either thought or language. A second theme found in some apophatic writers is that an important aspect of religious engagement is establishing a secure relationship with God—sometimes characterised as an “ascent” to God (Dionysius The Mystical Theology: ch. 1.1; Cloud of Unknowing: ch. 4)—and a recognition of the abject failure of what we say to communicate any representation of God’s nature may form part of that process. Far from being pointless, religious discourse about God may assist in the recognition of our intellectual and linguistic limitations (Cloud of Unknowing: ch. 8). For further discussion and other interpretations of these works see Turner 1995 and for a detailed review focused on religious language see Scott and Citron 2016, Gäb 2020 and Hewitt 2020.