The Works of Dionysius the Areopagite (Divine Names, Celestial Hierarchy, Mystical Theology)

the supremely-Divine Essentiality—that which is the super-subsistence of the super-goodness—neither as word or power, neither as mind or life or essence, but as pre-eminently separated from every condition, movement, life, imagination, surmise, name, word, thought, conception, essence, position, stability, union, boundary, infinitude, and all things whatever. But since, as the sustaining source of goodness, by the very fact of Its being, It is the cause of all things that exist, from all created things must we celebrate original: "ἐκ πάντων τῶν αἰτιατῶν ὑμνητέον." (From all caused things [God] must be celebrated.) the benevolent Providence of the Godhead. For all things are both around It and for It, and It is before all things, and all things in It consist; by Its being is the production and sustenance of the whole; and all things aspire to It—the intellectual and rational, by means of knowledge; things inferior to these, through the senses; and other things by living movement, or substantial and habitual aptitude.

SECTION VI.

The theologians, having knowledge of this, celebrate It both without name and from every name. Without name, as when they say that the Godhead Itself, in one of those mystical apparitions of the symbolical Divine manifestation, rebuked him who said, “What is thy name?” and as leading him away from all knowledge of the Divine Name, said this, “And why dost thou ask my Name?” and this (Name) “is wonderful.”
And is not this in reality the wonderful Name,