That is, God is no thing in the narrow sense that “thing-ness,” the starting point of every rationally meaningful statement, and the baseline quality of existence, cannot be stipulated of Him. So He must be conceived as inconceivable. Posited as impossible. God, in short, does not exist. That which is no thing is not and cannot be. The realm of possibility excludes nothing—literally. Nothing is beyond the laws of thought, which circumscribe possibility, and which are invoked in every assertion or denial. Thus: God.
But without the law of non-contradiction, you cannot make true (or untrue) statements about God; they have no logical traction. You can neither assert nor deny. This was the insight that Cusa intuited but did not, and perhaps could not, confront. If I assert that God is just, I must also deny that God is unjust—or else the initial assertion was empty. But once a subject has been absented from the realm of possibility, any assertion can be simultaneously denied; whatever God is, He is not. Just and unjust. Loving and unloving. Eternal and not eternal, since God’s eternality is reconcilable with its logical contradiction. God, in essence, can “be” both eternal and not eternal at once—which effectively voids the initial assertion that He is eternal. Whatever is said is simultaneously unsaid. That “is” (and even the word is here must be qualified) the nature of the non-being that precedes being, the Nothing or Nihil that caused the world.