“According to each one of the different theories there are things which are impossible, whose existence cannot be admitted, and whose creation is excluded from the power of God, and the assumption that God does not change their nature does not imply weakness in God, or a limit to his power. Consequently things impossible remain impossible, and do not depend on the action of an agent. It is now clear that a difference of opinion exists only as to the question to which of the two classes anything belongs; whether to the class of the impossible, or to that of the possible. Note it.”

— Maimónides, book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.15

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Maimónides180

rabbi, physician, philosopher 1138–1204

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“That which is impossible has a permanent and constant property, which is not the result if some agent, and cannot in any way change, and consequently we do not ascribe to God the power of doing what is impossible.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.15

“Whether God can make the past not to have been?
Objection 1: It seems that God can make the past not to have been. For what is impossible in itself is much more impossible than that which is only impossible accidentally. But God can do what is impossible in itself, as to give sight to the blind, or to raise the dead. Therefore, and much more can He do what is only impossible accidentally. Now for the past not to have been is impossible accidentally: thus for Socrates not to be running is accidentally impossible, from the fact that his running is a thing of the past. Therefore God can make the past not to have been.
Objection 2: Further, what God could do, He can do now, since His power is not lessened. But God could have effected, before Socrates ran, that he should not run. Therefore, when he has run, God could effect that he did not run.
Objection 3: Further, charity is a more excellent virtue than virginity. But God can supply charity that is lost; therefore also lost virginity. Therefore He can so effect that what was corrupt should not have been corrupt. On the contrary, Jerome says (Ep. 22 ad Eustoch.): "Although God can do all things, He cannot make a thing that is corrupt not to have been corrupted." Therefore, for the same reason, He cannot effect that anything else which is past should not have been.
I answer that, As was said above (Q[7], A[2]), there does not fall under the scope of God's omnipotence anything that implies a contradiction. Now that the past should not have been implies a contradiction. For as it implies a contradiction to say that Socrates is sitting, and is not sitting, so does it to say that he sat, and did not sit. But to say that he did sit is to say that it happened in the past. To say that he did not sit, is to say that it did not happen. Whence, that the past should not have been, does not come under the scope of divine power. This is what Augustine means when he says (Contra Faust. xxix, 5): "Whosoever says, If God is almighty, let Him make what is done as if it were not done, does not see that this is to say: If God is almighty let Him effect that what is true, by the very fact that it is true, be false": and the Philosopher says (Ethic. vi, 2): "Of this one thing alone is God deprived---namely, to make undone the things that have been done."
Reply to Objection 1: Although it is impossible accidentally for the past not to have been, if one considers the past thing itself, as, for instance, the running of Socrates; nevertheless, if the past thing is considered as past, that it should not have been is impossible, not only in itself, but absolutely since it implies a contradiction. Thus, it is more impossible than the raising of the dead; in which there is nothing contradictory, because this is reckoned impossible in reference to some power, that is to say, some natural power; for such impossible things do come beneath the scope of divine power.
Reply to Objection 2: As God, in accordance with the perfection of the divine power, can do all things, and yet some things are not subject to His power, because they fall short of being possible; so, also, if we regard the immutability of the divine power, whatever God could do, He can do now. Some things, however, at one time were in the nature of possibility, whilst they were yet to be done, which now fall short of the nature of possibility, when they have been done. So is God said not to be able to do them, because they themselves cannot be done.
Reply to Objection 3: God can remove all corruption of the mind and body from a woman who has fallen; but the fact that she had been corrupt cannot be removed from her; as also is it impossible that the fact of having sinned or having lost charity thereby can be removed from the sinner.”

Thomas Aquinas book Summa Theologica

Summa Theologica Question 25 Article 6 http://www.ccel.org/ccel/aquinas/summa.FP_Q25_A4.html <br class="br">Summa Theologica (1265–1274), Unplaced by chapter

“It does not make sense. It cannot exist. It’s impossible, and if it isn’t impossible, it’s irrelevant, and if it isn’t either of those things, it’s embarrassing.”

Philip Pullman book The Subtle Knife

Source: His Dark Materials, The Subtle Knife (1997), Ch. 4 : Trepanning

“Now if you see that it is inconceivable that anything should exist, it is evident that at least one inconceivable fact is there. That is to say, that which exists is not limited to the conceivable. Since the inconceivable is there, it is impossible to set any limit to the quantity of inconceivableness which may be present in the situation. Now were the existence of anything consistently to remind you of the fact of inconceivability, since it is impossible to live without interacting with a large number of existing things, it would be impossible for you to feel in the same way about the conceivable.”

Celia Green (1935) British philosopher

Advice to Clever Children (1981)

“If we assume that man actually does resemble God, then we are forced into the impossible theory that God is a coward, an idiot and a bounder.”

H.L. Mencken (1880–1956) American journalist and writer

Variant: If we assume that man actually does resemble God, then we are forced into the impossible theory that God is a coward, an idiot and a bounder.

“Everything is indeed permitted if God does not exist, and man is in consequence forlorn, for he cannot find anything to depend upon either within or outside himself.”

Jean Paul Sartre (1905–1980) French existentialist philosopher, playwright, novelist, screenwriter, political activist, biographer, and …

Lecture given in 1946 (Existentialism from Dostoyevsky to Sartre, ed. Walter Kaufman, Meridian Publishing Company, 1989;) http://www.marxists.org/reference/archive/sartre/works/exist/sartre.htm (1946) <br class="br">Context: Dostoevsky once wrote: “If God did not exist, everything would be permitted”; and that, for existentialism, is the starting point. Everything is indeed permitted if God does not exist, and man is in consequence forlorn, for he cannot find anything to depend upon either within or outside himself. He discovers forthwith, that he is without excuse.

“The question, "What is the purpose thereof?" cannot be asked about anything which is not the product of an agent; therefore we cannot ask what is the purpose of the existence of God.”

Maimónides book The Guide for the Perplexed

Source: Guide for the Perplexed (c. 1190), Part III, Ch.13