133 Christian Anthropology and the (W)Holistic Approach 3 It leaves out its whole transcendental, supratemporal, religious centre, the deep root-dimension. (p. 50) The conclusion regarding Dooyeweerd for now can be that, just like Comenius, he established a clear connection between the human heart—in his case considered as the root entity of undivided human existence—and human responsibility (as a telos) towards the Creator and His whole creation. In Dooyeweerd’s cosmonic philosophy the necessity of Christ for this (re) connection is put more sharply and absolutely than in Comenius’ pansophy. Although Dooyeweerd for contextual reasons showed himself sceptical about holism, his insights encourage to pursue the connectedness of all that is created, in its vast diversity. 3.1.3 Aurelius Augustine and James K.A. Smith There is no evidence of any kind of hesitation towards the predicate holism in the scientific work of James K.A. Smith (2009, 2013, 2016, 2017). Indeed, the term has appeared throughout his books and lectures. He connected a strong plea for holistic Christian education to the life and work of his great inspirer, Aurelius Augustine. From the perspective of Dooyeweerd and Reformational philosophy discussed above, this does not naturally follow. Augustine is by no means elevated above Dooyeweerd’s critique of confusing the Biblical Christian view of reality with Greek philosophical thinking. His approach to the human body bears the weight of clear platonic dualism, especially his view of marriage, sexuality and lust (van der Zwaag, 2008), although he was less negative about it than many contemporaries (Dupont, 2015). Due to his ongoing conversation with Neoplatonism, the Church Father continually reacted to its sharp distinction between form and matter. With regard to the soul and body, but also considering things such as knowledge or love, he spoke of substances. The mere observation of certain dualistic or Greek philosophical tendencies in Augustine’s doctrine of man, however, does him no justice. In his analysis of what man is, the Church Father counted and still counts as the one who discovered the human interior (Cary, 2000). Augustine began his approach to man with a sharp distinction between the outer and the inner man. ‘As the inner man is endued with understanding, so is the outer with bodily sense’, he claimed (On the Trinity, ±400/1887, Book 9.1). The inner man inhabits the outer as a physical home. When Calvin later, in his Institution (1536/2008), prolonged this distinction, he even spoke of the body as the prison of the soul. Augustine, however, stressed the interwovenness of both. He did so by, for example, localising the soul in the whole body, instead of merely identifying a certain connection:
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