 Twelfth-century theology is another important source for the doctrine of analogy, for twelfth-century theologians such as Gilbert of Poitiers and Alan of Lille explored the problem of divine language in depth. Their work initially sprang from works on the Trinity by Augustine and Boethius. These authors insisted that God is absolutely simple, so that no distinctions can be made between God’s essence and his existence, or between one perfection, such as goodness, and another, such as wisdom, or, more generally, between God and his properties. New attention was also paid to Greek theologians, especially Pseudo-Dionysius. These theologians insisted on God’s absolute transcendence, and on what came to be called negative theology. We cannot affirm anything positive about God, because no affirmation can be appropriate to a transcendent being. It is better to deny properties of God, saying for instance that he is not good (i.e., in the human sense), and still better to say that God is not existent but super-existent, not substance but super-substantial, not good but super-good. These theological doctrines raised the general problem of how we can speak meaningfully of God at all, but they also raised a number of particular problems. Must we say that “God is justice” means the same as “God is just”? Must we say that “God is just” means the same as “God is good”? Can we say that God is just and that Peter is just as well? For our purposes, this last question is the most important, for it raises the question of one word used of two different realities.