Ostensibly, intellectualism appears as incongruent with the nature of belief, commonly misunderstood. Endeavoring to unify these perceived incongruences, Robert Louis Wilken’s book, “The Spirit of Early Christian Thought” demonstrates how the “Christian intellectual tradition came into being” (pg. xiv). Intellectualism isn’t disconnected from believing, rather, the function and belief of the Church established its pattern of intellectual thought. The Church was Christocentric and thus, their intellectualism was Christocentric as their tradition was in “thinking about the God who is known and seeking the One who is loved” (pg. 311). The hearts and attention of the early church were captivated by God, enveloping and formulating their intellect.
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82). Knowledge of God is an unending and unfathomable pursuit, stretching and transforming the minds of those who seek him, consequently, the church gave themselves to pursuing the knowledge of God. Wilken highlights three predominant discussions amongst the church leaders: The Trinity; the nature, substance, and will of Christ; and mankind, created in the image of and participating in the knowledge of God. Drawing heavily upon Augustine, Wilken appeals to thought as a prerequisite to belief. Belief is not independent of knowledge, rather, historical knowledge shapes Christian belief, necessitating faith in the authority of a witness, thus, Wilken writes, “faith, is a constituent part of historical knowledge” (pg. 169). Christianity wasn’t void of historicity, however, it required more than simply believing in Christ’s historicity, it required belief in Christ as Lord, which produces hope and love in the believer. The fruit of belief in Christ, cannot be found within ourselves, rather, it is found “outside of history” (pg. 197) and the church is meant to offer the world a glimpse of life in Christ, foreshadowing “the peace for which all men and women yearn, the peace that God alone can give” (pg.
82). Knowledge of God is an unending and unfathomable pursuit, stretching and transforming the minds of those who seek him, consequently, the church gave themselves to pursuing the knowledge of God. Wilken highlights three predominant discussions amongst the church leaders: The Trinity; the nature, substance, and will of Christ; and mankind, created in the image of and participating in the knowledge of God. Drawing heavily upon Augustine, Wilken appeals to thought as a prerequisite to belief. Belief is not independent of knowledge, rather, historical knowledge shapes Christian belief, necessitating faith in the authority of a witness, thus, Wilken writes, “faith, is a constituent part of historical knowledge” (pg. 169). Christianity wasn’t void of historicity, however, it required more than simply believing in Christ’s historicity, it required belief in Christ as Lord, which produces hope and love in the believer. The fruit of belief in Christ, cannot be found within ourselves, rather, it is found “outside of history” (pg. 197) and the church is meant to offer the world a glimpse of life in Christ, foreshadowing “the peace for which all men and women yearn, the peace that God alone can give” (pg.