Three Treatises on the Trinity and the Incarnation

diverse appellations of this kind and other names dissimilar to one another, by which He is called who is without a name. For all these names do not reach His essence and are more recent than His nature. Yet they began with the creatures, for the names reach unto His will, which is the cause of things, and they look toward it. His will is the principle of His works, and all His names are taken from His works. He has no name without works; but He has a nature even without works. The names do not reach His nature, because they began with His works. Before the works, the nature is without names and the essence is without appellation; but from the works and thereafter, names were added, because the works appeared.

God is not called by the name of His nature, because no name can denote His nature; nor did anyone exist before Him who could impose a name upon Him. He precedes the names, because He precedes the beginning. A composite name does not suit Him, because His essence precedes composition. He is simple and does not have the parts of composition; wherefore composite appellations do not suit Him. But if it were possible for a simple name to be composed for Him, consistent with His simple nature, He would be called by such a name by us. But because a name cannot be without composition, since the essence precedes composition, He has remained without a name, for every name is composed of letters. However, the simple nature created composite natures, and with the composite works, composite appellations were also invented for Him. Yet until the works were founded, names were not formed.

Nor can the tongue call Him, because He does not fall under the signs of the tongue. He is called "good," but the name of goodness is inferior to Him. He is called "merciful," but mercy is inferior to Him. He is called "maker," but the works are inferior to Him. He is named "provider," but His care is spread out over others. In Himself, He is one; but when He went out to us, He became multiplex. In Himself, He is without division; but among us, He is divided according to the names which we attribute to Him. In Himself, He is without parts; but, although He is one, His name is composed of letters. In Himself, He is without passion; but according to the economy a theological term for the divine plan/dispensation, He received the appellation of passions. In Himself, He is without figure; but in visions among us, He is shown in figures. In Himself, He is silent; but among us, He is called by a word. In Himself, He is keeping silent; but by us, He is invoked with a voice.