the Works of Dionysius the Areopagite - On Divine Names - Chapter 01 - Section 7

7. Thus, then, the Universal and Transcendent Cause must both be nameless and also possess the names of all things in order that It may truly be an universal Dominion, the Centre of creation on which all things depend, as on their Cause and Origin and Goal; and that, according to the Scriptures, It may be all in all, and may be truly called the Creator of the world, originating and perfecting and maintaining all things; their Defence and Dwelling, and the Attractive Force that draws them: and all this in one single, ceaseless, and transcendent act. For the Nameless Goodness is not only the cause of cohesion or life or perfection in such wise as to derive Its Name from this or that providential activity alone; nay, rather does It contain all things beforehand within Itself, after a simple and uncircumscribed manner through the perfect excellence of Its one and all-creative Providence, and thus we draw from the whole creation Its appropriate praises and Its Names.

Dionysius the Areopagite: On the Divine Names and the Mystical Theology. by C.E. Rolt Christian Classics Ethereal Library