Shakespeare seems to suggest that a name is not bound to the quality or essence of a thing - that it simply is what it is. Sacred Scripture, as interpreted in the Catechism, and beliefs fashioned by our own experiences, may disagree.
Consider the thought processes, and sometimes turmoil, involved in naming a child; a responsibility which seldom is, nor should be, taken lightly. As has been the custom since ancient times, we may choose the name of a close relative of honor (see Lk 1:59-63), or maybe a Saint or an otherwise holy biblical figure out of respect or in hope that by virtue of the name, a degree of their sanctity or nobility may rest upon the child.
The bible teaches us from the beginning that the name holds a special significance. "The Lord God created from the ground various wild animals and various birds of the air, and he brought them to the man to see what he would call them; whatever the man called each of them would be it's name." (Gen 2:19) At God's command, man was given dominion over all that had been created, all that he had named. So, in a sense, naming implied a knowledge of, and authority over, the thing named.
In contrast, God gave Moses His name: I Am Who Am, or YaHWeH, to reveal His self-existing and self-sufficient nature - the God of the patriarchs who was, is, and will always be. This name was so unique and powerful that the covenant with Israel was based upon His self-revelation. For by Jewish custom, a name is not merely an arbitrary title, a random combination of sounds or letters, but a mark of character, reputation, and history. God bridged the gap of mystery with mankind, created a familial bond with His chosen people, upon the revelation of His name.
The Catechism puts it this way: "God revealed himself to his people Israel by making his name known to them. A name expresses a person's essence and identity and the meaning of this person's life ... To disclose one's name is to make oneself known to others; in a way it is to hand oneself over by becoming accessible, capable of being known more intimately and addressed personally." (CCC 203)
Biblical Revelation used the changing of names to indicate profound changes in character or role, as in the cases of Abram/Abraham, Jacob/Israel, Simon/Peter, Saul/Paul. (Interesting to note that the word for name in the New Testament Greek means, "to know.")
Before He revealed his name to Moses in the desert, the most common name for God in the Old Testament was "El" from the Hebrew word meaning "to be strong" or "Elohim" a plural form (early reference to the Trinity) for deity. From it come Isra-el (One who is ruled by God), Beth-el (House of God), and Emmanu-el (With Us is God); the angels Rapha-el (Healer of God), Micha-el (Who is like God), and Gabri-el (the Strength of God). God showed many facets of his being by the many names by which He was known, among them: El Elyon (God The Most High); El Olam (God of Eternity); El Roi (God of Vision); and El Hoseem (God of Creation). Even Jesus used a form of El when he cried from the cross, "Eloi, Eloi" or "My God, My God."
After the revelation the names became more personal: Yahweh Shalom (The Lord is Peace); Yahweh Sabaoth (The Lord of Hosts); Yahweh Rohi (The Lord is my Shepherd); Yahweh Rophe (The Lord that Heals); Yahweh Tsidkenu (The Lord is Our Righteousness). In first century Judaism, the Hebrew name Joshua (Greek Iesu, or Jesus) was interpreted as "Yahweh Saves." Matthew relates the angel's discourse to Joseph in a dream: "She will bear a son and you are to name him Jesus, because he will save his people from their sins." (Mt 1:21)
Although, traditionally, there were 7 scriptural names or titles used for God, the Muslim culture has no less than 99 - each one expressing a different aspect of His divine character; each suggesting both a sense of familiarity and of mystery. They believe that anyone who knows these attributes and comprehends them - most importantly, acts upon them - will enter Paradise.
<to be continued>
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