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Holy Wisdom

For other uses, seeHagia Sophia (disambiguation).

Holy Wisdom(Ancient Greek:Ἁγία Σοφία,romanized:Hagia Sophia,Latin:Sancta Sapientia) is a concept inChristian theology.

Full-page illustration ofSapientia(Wisdom) of the 12th century. Wisdom is the central figure, between the figures of Christ (above), Zechariah, father of John the Baptist and the patriarch Jacob (below), David and Abraham, Malachi and Balaam, Isaiah, and Daniel (to the left and right, respectively)

Christian theology received the Old Testament personification of Wisdom (HebrewChokmah) as well as the concept ofWisdom (Sophia)fromGreek philosophy,especiallyPlatonism.InChristology,Christ the LogosasGod the Sonwas identified with Divine Wisdom from earliest times.

There has also been a minority position which identified Wisdom with theHoly Spiritinstead. Furthermore, inmysticalinterpretations forwarded inRussian Orthodoxy,known asSophiology,Holy Wisdom as a feminine principle came to be identified with theTheotokos(Mother of God) rather than with Christ himself. Similar interpretations were proposed infeminist theologyas part of the "God and Gender"debate in the 1990s.

Old Testament

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Main article:Chokmah
Solomon and Lady Wisdom byJulius Schnorr von Karolsfeld,1860

In theSeptuagint,the Greek nounsophiais the translation ofHebrewחכמותḥoḵma"wisdom". Wisdom is a central topic in the "sapiential" books, i.e.Proverbs,Psalms,Song of Songs,Ecclesiastes,Book of Wisdom,Wisdom of Sirach,and to some extentBaruch(the last three areDeuterocanonical booksof theOld Testament).[citation needed]

New Testament

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The expressionἉγία Σοφίαitself is not found in theNew Testament,even though passages in thePauline epistlesequate Christ with the "wisdom of God" (θεοῦ σοφία).[1]

Wisdom (Sophia) is mentioned in the gospels ofLukeandMatthewa number of times in reference to Jesus. His wisdom is recognized by the people ofNazareth,his hometown, when he was teaching in the synagogue, "insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?" (Matthew 13:54,cf.Mark 6:2) Actsnames wisdom as a quality given to the apostles, alongside theHoly Spirit(Acts 6:3, 6:10). St. Paulrefers to wisdom, notably in1 Corinthians, "Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?" (1 Corinthians 1:20), setting worldly wisdom against a higher wisdom of God: "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory." (1 Corinthians 2:7) TheEpistle of James(James 3:13–18;cf.James 1:5) distinguishes between two kinds of wisdom. One is a false wisdom, which is characterized as "earthly, sensual, devilish" and is associated with strife and contention. The other is the 'wisdom that comes from above': "But the wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy." (James 3:17) Revelation5:10 lists wisdom as a property ofthe Lamb:"Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

In Christology

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See also:Christology,Sophiology,Patristics,Logos (Christianity),andNames and titles of Jesus in the New Testament
Icon of Divine WisdomСофия Премудрость Божия) from St George Church inVologda(16th century)

The identification ofChristwith God's Wisdom is ancient, and was explicitly stated by the earlyChurch Fathers,includingJustin MartyrandOrigen.The clearest form of the identification of Divine Wisdom with Christ comes in1 Corinthians1:17–2:13. There is a minor position among the Church Fathers which held that Wisdom is identical not to Christ but to theHoly Spirit.This was advanced byTheophilus of Antioch(d. 180) and byIrenaeus of Lyons(d. 202/3).[2][3]

Emperor Constantineset a pattern for Eastern Christians by dedicating a church to Christ as the personification of Divine Wisdom.[4]InConstantinople,underEmperor Justinian,Hagia Sophia( "Holy Wisdom" ) was rebuilt, consecrated in 538, and became a model for many otherByzantinechurches. In theLatin Church,however, "the Word"orLogoscame through more clearly than "the Wisdom" of God as a central,high title of Christ.[citation needed]

In the theology of the Western Latin Church, note Hugh of Saint Victor's allusion to Jesus as Wisdom in Book One of hisDidascalicon.In theEastern Orthodox Church,Holy Wisdom is understood as theDivine Logoswho becameincarnateasJesusChrist;[5]this belief being sometimes also expressed in some Eastern Orthodox icons.[6]In theDivine Liturgyof the Eastern Orthodox Church, the exclamationSophia!or in EnglishWisdom!will be proclaimed by thedeaconorpriestat certain moments, especially before the reading of scripture, to draw the congregation's attention to sacred teaching.[citation needed]

Churches

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Further information:List of churches dedicated to Holy Wisdom
Reconstruction of theHagia Sophiabasilica of Constantinople

There are numerous churches dedicated to Holy Wisdom throughout the Eastern Orthodox world. Their archetype is the main basilica ofConstantinople(now a mosque), built in the 6th century, in English simply known asthe Hagia Sophia. The extant building of the Hagia Sophia dates to the 6th century. It is not entirely clear when the first church at the site had been dedicated toHagia Sophia.The first church on the site, consecrated in 360 (during the reign ofConstantius II), was simply known as theΜεγάλη Ἐκκλησία(Megálē Ekklēsíā,"Great Church", or inLatinMagna Ecclesia)[7]A tradition which ascribes the church toConstantine the Greatdoes not predate the 7th century.[8]

The dedication of the Hagia Sophia of Constantinople underJustin IIserved as a template for the dedication of other Byzantine churches as well as early medieval churches in Italy prior to theGreat Schism. Saint Sofia Church, Sofiais claimed as near-contemporary to the basilica in Constantinople. Hagia Sophia, Thessalonikiwas built in the 8th century. Santa Sofia, Beneventowas built in the 8th century,Santa Sofia, Venicein the 9th century andSanta Sofia, Paduain the 10th century.Saint Sophia Cathedral, Nicosiamay or may not date from Late Antiquity, being first recorded in the 11th century (made a mosque in 1570).

Holy Wisdom became an important concept inSlavic Orthodoxy.Hagia Sophia Church, Nesebar,and possiblyChurch of St. Sophia, Ohrid,Bulgaria were built still in the 9th century. Saint Sophia Cathedral in Novgorod,Saint Sophia Cathedral in KyivandSaint Sophia Cathedral in Polotskdate to the 11th century. Saint Sophia Cathedral in Vologdawas built in the 16th century. Saint Sophia Church, Moscowwas built in the 17th century on the template of Novgorod cathedral. Saint Sophia Cathedral, Harbin,China, was built in 1907 under the Russian Empire after the completion of theTrans-Siberian Railway.

Churches dedicated to Holy Wisdom are to be distinguished from churches dedicated to the martyrSophia of Rome(or one of the other early saints with this name, partly conflated with one another in hagiographical tradition). Such churches are much rarer and generally younger. An example isChiesa di Santa Sofia, Capri,dedicated to Saints Sophia and Anthony (16th century). The church ofSortinois dedicated to the martyrSophia of Sicily. Sophienkirchein Dresden was dedicated to Saint Sophia in honour ofSophie of Brandenburgwho restored it in 1610.

Hagiography and iconography

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Main article:Holy Wisdom (iconography)
Further information:Sophia of RomeandSaints Faith, Hope and Charity
Late gothic wooden sculpture of saints Sophia, Faith, Hope and Charity (Eschau,1470)

There is a hagiographical tradition, dating to the late 6th century,[9] of a Saint Sophia and her three daughters,Saints Faith, Hope and Charity. This has been taken as the veneration of allegorical figures from an early time, and the group of saints has become popular in Russian Orthodox iconography as such (the names of the daughters rendered asВѣра, Надежда, Любовь). Saxer (2000) notes that early Christians from the 4th century indeed often took in baptism mystical names indicative of Christian virtues, and Sophia, Sapientia, Fides are attested as names of Christian women in Catacomb inscriptions. The veneration of the three saints named for the threetheological virtuesprobably arose in the 6th century based on such inscriptions.[10]

InRussian Orthodoxtradition, Holy Wisdom (Russian:Святая София Премудрость БожияSvatya Sofiya Premudrost' Bozhya"Holy Sophia, Divine Wisdom" ) is a conventional topos oficonography. In the "Novgorod type", named for the icon of Holy Wisdom inSaint Sophia Cathedral in Novgorod(16th century), but represented by the older icon in theCathedral of the Annunciation, Moscow,dated to the early 15th century, Holy Wisdom is shown as a fiery angel with wings, seated on a throne and flanked by the Theotokos and by SaintCosmas of Maiuma.[11]A second type, known as "Wisdom hath builded her Home" (Премудрость созда Себе дом shows a complex theological allegory; this type becomes highly divergent from the 18th century onward reflecting the development of "sophiological"mysticism in Russia.[12]

Russian mysticism

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Main article:Sophiology
"Wisdom hath builded her house" (Премудрость созда Себе дом,Novgorod, 16th century).

The Christological identification of Christ the Logos with Divine Wisdom (Hagia Sophia) is strongly represented in the iconographic tradition of theRussian Orthodox Church. A type of icon of theTheotokosis "Wisdom hath builded Her house" (Премудрость созда Себе дом), a quote from Proverbs 9:1 ( "Wisdom hath builded her house, she hath hewn out her seven pillars" ) interpreted as prefiguring the incarnation, with the Theotokos being the "house" chosen by the "hypostaticWisdom "(i.e." Wisdom "as a person of theTrinity).[citation needed]

In Russian Orthodox mysticism,Sophiabecame increasingly indistinguishable from the person of the Theotokos (rather than Christ), to the point of the implication of the Theotokos as a "fourth person of the Trinity". Such interpretations became popular in the late 19th to early 20th century, forwarded by authors such asVladimir Solovyov,Pavel Florensky,Nikolai Berdyaev,andSergei Bulgakov. Bulgakov's theology, known as "Sophianism", presented Divine Wisdom as co-existent with the Trinity, operating as the feminine aspect of God in concert with the three masculine principles of the Father, the Son, and the Holy Spirit. It was the topic of a highly political controversy in the early 1930s and was condemned as heretical in 1935.[5]

John MaximovitchinThe Orthodox Veneration of the Mother of God,discusses at length why the sophianism of Sergius Bulgakov is heresy, attempting the deification of theTheotokos.

"In the words [of Fr. Sergius Bulgakov], when the Holy Spirit came to dwell in the Virgin Mary, she acquired" a dyadic life, human and divine; that is, She was completely deified, because in Her hypostatic being was manifest the living, creative revelation of the Holy Spirit "(Archpriest Sergei Bulgakov, The Unburnt Bush, 1927, p. 154)." She is a perfect manifestation of the Third Hypostasis "(Ibid., p. 175)," a creature, but also no longer a creature "(P. 19 1)… But we can say with the words of St. Epiphanius of Cyprus:" There is an equal harm in both these heresies, both when men demean the Virgin and when, on the contrary, they glorify Her beyond what is proper "(Panarion, Against the Collyridians)."

Vladimir Losskylikewise rejects the teachings of Solovyev and Bulgakov. Lossky presents Divine Wisdom as anenergy (and not an essence)of God, just asFaith, Hope and Charityare energies of God.[13]

Thomas Mertonstudied the Russian Sophiologists and praised Sophia in his poem titled "Hagia Sophia" (1963).[14]

The "sophological" approach of introducing Wisdom as a female principle in the Holy Trinity is closely paralleled by certain proposals made infeminist theologyin the west. Thus,Elizabeth Johnson(1993) proposed the "application of Sophiological terminology to the Persons of the Holy Trinity" as a way of "normalizing feminine imagery for God".[15]The parallels between the (apparently independent) currents of Russian mysticism and Western feminist theology was pointed out by Meehan (1996).[16]

Protestant mysticism

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Within theProtestanttradition inEngland,Jane Leade,17th-centuryChristian mystic,Universalist,and founder of thePhiladelphian Society,wrote copious descriptions of her visions and dialogues with the "Virgin Sophia" who, she said, revealed to her the spiritual workings of the Universe.[17]

Leade was hugely influenced by thetheosophicalwritings of 16th centuryGermanChristian mysticJakob Böhme,who also speaks of the Sophia in works such asThe Way to Christ(1624).[18]Jakob Böhme was very influential to a number ofChristian mysticsand religious leaders, includingGeorge Rappand theHarmony Society.[19]

See also

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References

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  1. ^1 Corinthians1:24bΧριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν"Christ the power of God and the wisdom of God". "Following St. Paul's reference to 'Christ who is the wisdom of God and the power of God', all the rest of the Church Fathers identified Sophia-Wisdom with Christ, the Second Person of the Holy Trinity". Dennis O'Neill,Passionate Holiness: Marginalized Christian Devotions for Distinctive Peoples(2010),p. 6.
  2. ^Dennis O'Neill,Passionate Holiness: Marginalized Christian Devotions for Distinctive Peoples(2010),5f.
  3. ^Irenaeus,Adversus haereses,4.20.1–3; cf. 3.24.2; 4.7.3; 4.20.3).
  4. ^O'Collins (2009)
  5. ^abPomazansky, Protopresbyter Michael(1963),Orthodox Dogmatic Theology: A Concise Exposition(in Russian), translated bySeraphim Rose), Platina CA: St Herman of Alaska Brotherhood (published 1994), pp. 357 ff,ISBN0-938635-69-7Text available onlineIntratext.com
  6. ^"Feasts and Saints".OCA.Retrieved2012-08-30.Kuznetsova, Olga B."Private collection – Saint Sophia the Wisdom of God, 27х31 sm, 2009 year".Iconpaint. Archived fromthe originalon 2016-03-03.Retrieved2012-08-30."Orthodox, Byzantine, Greek Religious icons: Holy Sophia the Wisdom of God".Istok. 2012-07-20. Archived fromthe originalon 2010-10-23.Retrieved2012-08-30.
  7. ^Müller-Wiener, Wolfgang (1977).Bildlexikon zur Topographie Istanbuls: Byzantion, Konstantinupolis, Istanbul bis zum Beginn d. 17 Jh,Tübingen: Wasmuth, p. 84.
  8. ^Janin, Raymond (1950).Constantinople Byzantine(in French) (1 ed.). Paris: Institut Français d'Etudes Byzantines. p. 472.
  9. ^V. Saxer, "Sophia v. Rom" in:Lexikon für Theologie und Kirchevol. 9 (1993),733f.
  10. ^Ekkart Sauser (2000). "Fides, Spes und Charitas: hl. Märtyrerinnen". In Bautz, Traugott (ed.).Biographisch-Bibliographisches Kirchenlexikon (BBKL)(in German). Vol. 17. Herzberg: Bautz. col. 381.ISBN3-88309-080-8.
  11. ^Lukashov, A. M.,«София Премудрость Божия»in: София Премудрость Божия: выставка русской иконописи XIII-XIX веков из собраний музеев России (2000), 152.
  12. ^Lukashov, A. M.,«Премудрость созда себе дом»in: София Премудрость Божия: выставка русской иконописи XIII-XIX веков из собраний музеев России (2000), 198–200.
  13. ^"This was the basis of the theological development of Fr. Bulgakov, and also his fundamental error: for he sought to see in the energy of Wisdom (Sophia), which he identified with the essence, the very principle of the Godhead. In fact, God is not determined by any of his attributes: all determinations are inferior to Him, logically posterior to His being in itself, in its essence." The Mystical Theology of the Eastern Church,Vladimir Lossky SVS Press, 1997, 80f. (ISBN0-913836-31-1) James Clarke & Co, 1991. (ISBN0-227-67919-9)
  14. ^"Sophia*".Liturgical Press.Retrieved2017-12-17.
  15. ^Elizabeth Johnson,She Who Is: The Mystery of God in Feminist Theological Discourse(1993)[page needed]
  16. ^Meehan, Brenda, "Wisdom/Sophia, Russian identity, and Western feminist theology",Cross Currents,46(2), 1996, pp. 149–68.
  17. ^Hirst, Julie (2005).Jane Leade: Biography of a Seventeenth-Century Mystic.ISBN978-0-7546-5127-7.
  18. ^Jakob Böhme,The Way to Christ(1622)Passtheword.org
  19. ^Arthur Versluis, "Western Esotericism and The Harmony Society",Esoterica I(1999) pp. 20-47MSU.edu

Literature

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