 Designating God as the Oppositeness of such opposites can take us from the distinctions and oppositions with which we are familiar to the One who is responsible for there being such oppositions. God is distinct from these oppositions and differences but only in a way that establishes their reality. Yet God’s oppositeness is “without oppositeness” since God’s distinctiveness is unlimited and beyond familiar oppositions. In fact, God’s oppositeness encompasses or enfolds all opposites in God as identically God and encompasses or unfolds all opposites in creation by constituting them as what they are in all their determinate, finite differences. We are to think together both the way finite things are opposed and God’s transcendent oppositeness that is “opposed” to those opposites, not as they are to one another, but so as to be ontologically responsible for the oppositions with which we are familiar.