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

SECTION VI.

...that which is above every Name—the Nameless—that fixed above every name which is named, whether in this age or in that which is to come? Also, as “many named,” as when they again introduce It as saying, “I am He, Who is—the Life—the Light—the God—the Truth.” And when the wise of God themselves celebrate Him, as Author of all things, under many names, from all created things—as Good—as Beautiful—as Wise—as Beloved—as God of gods—as Lord of lords—as Holy of Holies—as Eternal—as Being—as Author of Ages—as Provider of Life—as Wisdom—as Mind—as Word—as Knowing—as pre-eminently possessing all the treasures of all knowledge—as Power—as Powerful—as King of kings—as Ancient of days—as never growing old—and Unchangeable—as Preservation—as Righteousness—as Sanctification—as Redemption—as surpassing all things in greatness—and as in a gentle breeze. Yea, they also say that He is in minds, and in souls, and in bodies, and in heaven and in earth, and at once, the same in the same—in the world—around the world—above the world—supercelestial, superessential, sun, star—fire—water—spirit—dew—cloud—self-hewn stone and rock—all things existing—and not one of things existing.

SECTION VII.

Thus, then, the “Nameless” befits the Cause of all, which is also above all, as do all the names of things existing, in order that there may be strictly a kingly rule over the whole; and that all things