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(This is a continuation of Part 2 where I discuss how Paul intertwines Christ and Sophia and Part 1 where I argue for the relationship between Wisdom in Proverbs 8 to The Word in John 1.)
One distinct problem arises when we discuss the relationship between Christ and Sophia, and it is rooted in the Greek words Logos and Sophia.
If the Word and Wisdom connection, why does the Johannine text use the Greek logos(reason) over Sophia (Wisdom)?
In truth, this question is irrelevant because, for the early church, the two were deeply intertwined.
Philo, for example, a Church father, connected Sophia to logos, and saw the two as a singular entity. He emphasized in his writing that Sophia birthed Logos and Logos is the fountain of Sophia.
In his book, Sophia and The Johannine Jesus Martin Scott says, “It becomes clear that for Philo, Logos and Sophia are virtually synonymous in meaning and function.” They may have different aspects, but this rests on their distinct gender difference, not in their correlation to the Trinity.
The similarities between Wisdom and the Word hold particular weight, when considering the patriarchal and anti-pagan influences throughout ancient Jewish traditions and early church cultures.
A feminine divinity likely seemed precarious for early writers. Therefore Logos was utilized over Sophia in later texts.
Origen is another early Church Father who saw Sophia and Logos as one. Much earlier then Philo, he takes note,in his commentary on John, the use of the word “beginning” and its connection to Wisdom.
Specifically he is interested in John 1:18 In relation to Proverbs 8 saying, “But it is as the beginning that Christ is creator, according to which he is Wisdom. Therefore as Wisdom he is called the beginning.”
Origen says, “[Wisdom] is the Word which is received.”
According to these early church fathers, when the gospel claims the Word was at the beginning, the writer is tying Wisdom to the Word. Logos and Sophia are one in the same.
It is not the maleness of the Word that is essential in any way, but the relationship shared with God from the beginning of creation. Both feminine and masculine
The concept of a male savior has been employed within patriarchal theology to regulate women to specific roles in families and ministry.
As Elizabeth Johnson points out in She Who Is the insistence of a male savior is dangerous for Christian women because it draws up questions about women’s salvation and their place in the Christian community.
Yet when Wisdom literature is placed next to John 1, a glorious feminine savior can be seen.
Christ isn’t reduced to a male God in a male body but becomes something altogether more mysterious.
Gender and sex do not constitute salvation; it is the Wisdom, Knowledge, and Word of God that does that.
God and is not limited to human boundaries. And when we reduce God to any gender, we stop worshiping the God of salvation and instead begin honoring the male image.
Sophia Wisdom invites us to celebrate the divine in all the mysterious ways God manifests.
2 Comments
Wonderful series! There’s a lot of us rediscovering ancient theologies and liturgies of Sophia (as well as creating new ones) – it’s a Hidden Reformation which, although still on the margins of mainstream Christendom, is finding its voice.
Yes! It is very exciting 🙂