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By A. N. Williams

A. N. Williams examines the belief of the mind in patristic theology from its beginnings within the paintings of the Apostolic Fathers to Augustine and Cassian within the early 5th century. The patristic idea of mind emerges from its systematic kinfolk to different parts of theology: the relation of human brain to the physique and the need; the relation of the human to the divine mind; of human cause to divine revelation and secular philosophy; and from using the mind in either theological mirrored image and non secular contemplation. The patristic belief of that mind is hence very important for a way it indications the nature of early Christian theology as either systematic and contemplative and as such, unique in its method from secular philosophies of its time and smooth Christian theology.

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Extra resources for The Divine Sense: The Intellect in Patristic Theology

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3. 2. 3. 134 Here Irenaeus links his usual concern for doctrinal and episcopal continuity with the concern for contemplative theology characteristic of later thinkers. tertullian With Tertullian, we move to a theology whose trinitarian underpinnings are becoming ever more developed and clearly articulated. 137 A similar pattern obtains in his treatise refuting Hermogenes. 3. The devil is said ‘abstrahere mentem hominis’. 2. 1. 3. 1. 10. 2. 1. 2. 1; cp. 2. 144 Since Tertullian explicitly links order to wisdom,145 there is a direct link between his aesthetic, his doctrine of creation and the assumption of divine nature as intellectual.

159 The dominant category in Tertullian’s psychology is finally not the mind but the soul. 6. 5. 5ff; his argument here is specifically directed against the Epicureans. 3. 6. 5. 6. 13. 5. 3. The dawn of Christian theology 39 rational, since its origin is of the creator; as such, irrationality is a consequence of the Fall,161 though a permanent one, much like the debility of the will. Tertullian’s anthropology is worked out in significant measure in relation to infants, these presumably standing for human nature in its most basic state.

Cp. 2 Apol. 13. 79 Dial 99. 1 Apol 10. He does mention wisdom [so¯phrosyne¯], however. 81 Govt 1. Note Barnard’s striking description of Justin: ‘In Mary’s womb the cosmic Reason had become available to men as a human being of flesh and blood’ (1967, 117). 86 Yet Justin also makes clear that moral qualities are necessary to one who would see God and while he never states it directly, he implies that in this respect, Christianity has the advantage: ‘O instruction that quenches the natural fire of the soul!

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