palpable means as divination and oracles, magic and theurgy.
The human reason has always proved unable to effect this mediation between man and God. The higher Neo-Platonism presented as the furthest goal a supra-rational and ecstatic vision. This was its union with the divine. The lower Neo-Platonism turned this lofty supra-rationality into a principle of credulity more and more agape for fascinating or helpful miracles. Thus a constant looking for divine or demonic action became characteristic of the pagan intelligence.
The Gospel of Christ, in spreading throughout the pagan world, was certain to gather to itself the incidents of its apprehension by pagans, and take various forms, one of which was to become the dominant or Catholic. Conversely, Christians (and we have in mind the educated people) would retain their methods of thinking in spite of change in the contents of their thought. This would be true even of the great and learned Christian leaders, the Fathers of the Church. At the same time the Faith reinspired and redirected their energies. Yet (be it repeated for the sake of emphasis) their mental processes, their ways of apprehending and appreciating facts, would continue those of that paganism which in them had changed to Christianity.
Every phase of intellectual tendency just summarized as characteristic of the pagan world, entered the modes in which the Fathers of the Latin Church apprehended and built out their new religion. First of all, the attitude toward knowledge. No pagan philosophy, not Platonism or any system that came after it, had afforded an incentive for concentration of desire equal to that presented in the person and the precepts of Jesus. The desire of the Kingdom of Heaven was a master-motive such as no previous idealism had offered. It would bring into conformity with itself not only all the practical considerations of life, but verily the whole human desire to know. First it mastered the mind of Tertullian; and in spite of variance and deviation it endured through the Middle Ages as the controlling principle of intellectual effort. Its decree was this: the knowledge which men need and should desire is that which will help
