juxtapose senses of divine impassibility and divine passion. To that end, we have seen how Tertullian viewed God’s relational responsiveness as expressive of—rather than a violation of—his eternal nature and character. Additionally, in an attempt to strike the appropriate balance between God’s otherness and his likeness to us, Tertullian advanced something like an analogical understanding of the way that emotional predicates apply to God and mankind.36 In short, we may say that, for Tertullian, God