Whether This Name, HE WHO IS, Is the Most Proper Name of God?
Objection 1: It seems that this name HE WHO IS is not the most proper
name of God. For this name "God" is an incommunicable name. But this
name HE WHO IS, is not an incommunicable name. Therefore this name HE
WHO IS is not the most proper name of God.
Obj. 2: Further, Dionysius says (Div. Nom. iii) that "the name of
good excellently manifests all the processions of God." But it
especially belongs to God to be the universal principle of all things.
Therefore this name "good" is supremely proper to God, and not this
name HE WHO IS.
Obj. 3: Further, every divine name seems to imply relation to
creatures, for God is known to us only through creatures. But this
name HE WHO IS imports no relation to creatures. Therefore this name
HE WHO IS is not the most applicable to God.
_On the contrary,_ It is written that when Moses asked, "If they should
say to me, What is His name? what shall I say to them?" The Lord
answered him, "Thus shalt thou say to them, HE WHO IS hath sent me to
you" (Ex. 3:13, 14). Therefore this name HE WHO IS most properly belongs
to God.
_I answer that,_ This name HE WHO IS is most properly applied to God,
for three reasons:
First, because of its signification. For it does not signify form, but
simply existence itself. Hence since the existence of God is His
essence itself, which can be said of no other (Q. 3, A. 4), it is
clear that among other names this one specially denominates God, for
everything is denominated by its form.
Secondly, on account of its universality. For all other names are
either less universal, or, if convertible with it, add something above
it at least in idea; hence in a certain way they inform and determine
it. Now our intellect cannot know the essence of God itself in this
life, as it is in itself, but whatever mode it applies in determining
what it understands about God, it falls short of the mode of what God
is in Himself. Therefore the less determinate the names are, and the
more universal and absolute they are, the more properly they are
applied to God. Hence Damascene says (De Fide Orth. i) that, "HE WHO
IS, is the principal of all names applied to God; for comprehending
all in itself, it contains existence itself as an infinite and
indeterminate sea of substance." Now by any other name some mode of
substance is determined, whereas this name HE WHO IS, determines no
mode of being, but is indeterminate to all; and therefore it
denominates the "infinite ocean of substance."
Thirdly, from its consignification, for it signifies present
existence; and this above all properly applies to God, whose existence
knows not past or future, as Augustine says (De Trin. v).
Reply Obj. 1: This name HE WHO IS is the name of God more properly
than this name "God," as regards its source, namely, existence; and
as regards the mode of signification and consignification, as said
above. But as regards the object intended by the name, this name
"God" is more proper, as it is imposed to signify the divine nature;
and still more proper is the Tetragrammaton, imposed to signify the
substance of God itself, incommunicable and, if one may so speak,
singular.
Reply Obj. 2: This name "good" is the principal name of God in so far
as He is a cause, but not absolutely; for existence considered
absolutely comes before the idea of cause.
Reply Obj. 3: It is not necessary that all the divine names should
import relation to creatures, but it suffices that they be imposed
from some perfections flowing from God to creatures. Among these the
first is existence, from which comes this name, HE WHO IS.
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