In like manner, also, it is said to employ the services of other members, which are transferred from their bodily appellations, and applied to the powers of the soul, according to the words of Solomon, “You will find a divine sense.” For he knew that there were within us two kinds of senses: the one mortal, corruptible, human; the other immortal and intellectual, which he now termed divine. By this divine sense, therefore, not of the eyes, but of a pure heart, which is the mind, God may be seen by those who are worthy. For you will certainly find in all the Scriptures, both old and new, the term “heart” repeatedly used instead of “mind,” i.e., intellectual power. In this manner, therefore, although far below the dignity of the subject, have we spoken of the nature of God, as those who understand it under the limitation of the human understanding. In the next place, let us see what is meant by the name of Christ. (Book I, Part 9)

Origen has intellectualized God. I am sure that readers of my meditations would say I do likewise. Yet I do not go nearly so far as Origen tries to take us.

I expect that some of this is the result of a trinitarian schema. I have not read ahead, but I can imagine a God (mind), Son (body), and Holy Ghost (spirit) being set out and then synthesized. If so, I may still come round to some sympathy.

But for now, God - the I AM of Exodus, the Father of the gospels, the reality with which I am in relationship - is not pure intellect.

In the psalms and throughout the Old Testament we read of "leb" or the heart. In psalm 26, verse 2 we read, "Examine me,O LORD, and try me; Test my mind and my heart." Here mind is more limited. It is the heart that encompasses the whole of the inner person: understanding, conscience, emotion, appetite, courage, will and soul.

God is the fullness and creator and culmination of all.