From The Division of Nature, tr. by I. P. Sheldon-Williams, revised by John O'Meara.
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AS I frequently ponder and, so far as my talents allow, ever more carefully investigate the fact that the first and fundamental division of all things which either can be grasped by the mind or lie beyond its grasp is into those that are and those that are not, there comes to mind as a general term for them all what in Greek is called Physis and in Latin Natura. Or do you think otherwise? (...)
As Dionysius the Areopagite says, He is the Essence of all things Who alone truly is. "For," says he, "the being of all things is the Divinity Who is above Being." Gregory the Theologian too proves by many arguments that no substance or essence of any creature, whether visible or invisible, can be comprehended by the intellect or by reason as to what it is. For just as God as He is in Himself beyond every creature is comprehended by no intellect, so is He equally incomprehensible when considered in the innermost depths of the creature which was made by Him and which exists in Him; while whatsoever in every creature is either perceived by the bodily sense or contemplated by the intellect is merely some accident to each creature's essence which, as has been said, by itself is incomprehensible, but which, either by quality or by quantity or by form or by matter or by some difference or by place or by time, is known not as to what it is but as to that it is. (...)
Of the aforesaid divisions of Nature the first difference, as has seemed to us, is that which creates and is not created. And rightly so: for such a species of Nature is correctly predicated only of God, Who, since He alone creates all things, is understood to be ἄναρχος, that is, without beginning, because He alone is the principal Cause of all things which are made from Him and through Him, and therefore He is also the End of all things that are from Him, for it is He towards Whom all things strive. Therefore He is the Beginning, the Middle and the End: the Beginning because from Him are all things that participate in essence; the Middle, because in Him and through Him they subsist and move; the End, because it is towards Him that they move in seeking rest from their movement and the stability of their perfection. (...)
Cf. Meister Eckhart, Entirely within, entirely without, Erigena (in Latin) at Bibliotheca Augustana, Rilke, Ein Wehn im Gott, Hoelderlin, The God is near, and hard to grasp, Heidegger, Physis and nature, Hobbes, Faith needs freedom and counseling, M. Laistner, Knowledge of Greek in Western Europe during the earlier Middle Ages, Maximus Confessor, God is Thinking, Papacy
Reference address : https://www.ellopos.net/elpenor/greeks-us/erigena-divine_names.asp