Pseudo-Dionysius wrote unremittingly about the power of names, even as he refused us his own.
Scholarship identifies him as a Neoplatonist Christian writing in Syria sometime between 471 or 485 to 518 or 528 c.e. who adopted the name of Denys, Dion, and Dionysius, where each occasionally was accompanied by the title “the Areopagite.”
Many scripture writers will tell you that the divinity is not only invisible and incomprehensible, but also ‘unsearchable and inscrutable,’ since there is not a trace for anyone who would reach through into the hidden depths of this infinity. And yet, on the other hand, the Good is not absolutely incommunicable to everything.
-- Pseudo-Dionysius, The Divine Names, collected in Pseudo-Dionysius: The Complete Works,
trans. Colm Luibheid (New York: Paulist Press, 1987), 47-131, 588C.
The Gods are present to all things in the same manner, but all things are not in the same manner present to the Gods. But every thing participates of their presence according to its own order and power. And this is accomplished by some things uniformly, but by others manifoldly; by some eternally, but by others according to time; and by some incorporeally, but by others corporeally.
For it is necessary that the different participation of the same things should become different either from the participant, or from that which is participated. But every divine nature always has the same order, and is free from any relation to all things, and is unmixed. It follows therefore that the mutation must arise and subsist from the participants, and that in these there is that which is not invariably the same, and that at different times they are differently present to the Gods. Hence though the Gods are present to all things with invariable sameness, all things are not in the same manner present to them. But other things are present to them to the extent of their capacity, and according to the manner in which they are present they enjoy their illuminations. For the participation of the Gods is according to the measure of their presence.
—Proclus, Elements of Theology, CXLII (proposition 142), trans. Joseph H. Peterson, 2005,
cf., http://www.esotericarchives.com/proclus/metaele2.htm#section17 for an e-text of the work.