Category Archives: sophia
RoJ: 4/7, Team 3, Question 2
Right from the beginning of Proverbs we can see that God has a significant relationship with Sophia. They are connected and wisdom is what comes from reverence and fear of the LORD (Prov 1:7). This fear will bring understanding and wisdom that is described in verses 2-6. In chapter * of Proverbs we get to have the personified wisdom speak directly to us. She speaks about how her knowledge and offering is more valuable than things here on earth like silver, gold, and jewels (8:10-11, 19). She is what is right and what is moral; she is the opposite of evil (8:13, 20). With her, kings can rule justly and govern rightly (8:15-16). Lastly we see that Sophia was created very early. She was there before the earth was constructed and was like his child and his daily delight (8:22-31). Sophia closes out the chapter by saying those who find her, find life and favor from the LORD (8:35). Sirach mostly reiterates the monologue in Proverbs 8, but of course in a more Greek style of writing. Sophia again comes from God (Sir 24:3), was created before the rest of creation (24:8), and invites us to learn (24:19).
The relationship between Wisdom and humankind seems to mirror the one with humankind and God, or at least from where I see it. Just like God, Wisdom is meant to dwell with humans and have good relationship with them while she blesses them. But not all look for wisdom and turn away from it and sow their own destruction (1 Enoch 42:1-2), (Wis 1:4-5, 2:21-24). This seems to resemble the Genesis story of the intent to dwell with humans, but humans not letting it be so. Now those who look for Wisdom find her and are blessed by her because of her value (Sir 24:19-22), (1 Enoch 42:3), (Wis 5:15-16). These writings imply that virtue and righteousness is the result of wisdom. Those who are pious are only a result for their desire for wisdom. This is very Greek. Wisdom and the search for it is what is typically deemed as pious, which is often displayed most popularly by Socrates.
Sophia cannot be with those who are unrighteous and instead dwell with those who fear God and search for her (Wis 1:4-5). The Wisdom of Solomon seems to push the idea that wisdom is leads you to righteousness without it you will continue towards sin, death, and your self-made demise, but in fear of the LORD and in turn wisdom, you can move towards righteousness by the influence of the spirit of Wisdom.
Team 6, Question 3
John’s Logos Hymn is a prologue that introduces the reader to who Jesus is in relation to God by implicitly describing Jesus rather than naming him. “The Logos” or “Word” in John were favored as masculine synonyms to “Sophia” which is a personification of Wisdom. (John 1:2) says, “He was in the beginning with God” which emphasizes the divinity and trueness of the Word. As White talks about the later Jewish tradition he makes the relation to Genesis in saying, “Wisdom was the other ‘person’ present at creation when God said ‘Let us make human kind in our own image’ (Gen 1:26)”. (White 43) The Word, became flesh and lived amongst the people, The Word was in the world and the world did not know him, nor did they accept him. But for those who did receive him, who believed in his name, he gave power to become children of God. John the Baptist was sent before Jesus, many people confused John to be their savior but he himself was not the light, rather as a witness to testify to the light. Johns influence amongst the people was crucial in helping them understand that the Law did come through Moses, but grace and truth came through The Word, Jesus Christ.
In the Greek moral tale of the “choice of Hercules”, Hercules comes across a fork in the road. On one side, the latter offers to show him a smooth and easy path to happiness. Whereas on the other side, the former promised only a rough and difficult road to noble deeds. Hercules path is the path of virtue. (White 43). Whereas in Proverbs 7 there is a similar situation, only that the young man follows the latter, and goes like an ox to the slaughter. The young man would be the second of God’s creations, one that can be molded like clay and corrupted. Philo makes an interpretation of Genesis with two interpretations of mankind. The first, is Sophia in the heavenly logos for she comes from God and is true. See personification of Sophia. (White 45) The second of course, is the creation of the physical human creature of earth. Physical humans are patterned in the image of the first, the first is also The Word, and of course The Word being Jesus. This is how many people attribute Jesus to being the only perfect being to walk the earth and how all humans were made in his image.
As a 1st century ready of John, depending on if my ideals were based on a Jewish Law or Greco-Roman way of life I would understand Jesus to be the light. I would better comprehend that the way to get to God would be through Sophia, which would lead me to be foolish and believe in the cross only if I desired the purpose of it. I would understand the personification of wisdom and would associate it with King Solomon’s ideas of wanting to love and marry Sophia. I wouldn’t have any expectations of the rest of the bible as I can’t avoid my own bias of knowing the good news from The Word.
Team #4, Question 2
The portrayal of Wisdom, or Sophia, throughout ancient scriptures and texts, was a powerful tool in the for the encouragement of the pursuit of “righteousness” and the avoidance of “ungodliness”. This was not the first time in Historical thought though, that the importance of knowledge was emphasized. The main writers of wisdom texts have similar writings to the ancient texts from before them, and parallels can be drawn to help indicate these influences.
Sophia is portrayed as having a very close, if not inseparable relationship with God. Since she is personified as dwelling with God and knowing the depths of Heaven’s expanse, and even being his (God’s) daily delight (Pr 8:30), one can see that Sophia and God are very important to each other. Before the beginning of the ages, Sophia existed (Sr 24:9), acknowledging the importance in this order of creation and who God desired to dwell with Him. Although being a created thing by God, Sophia is said to play a key role in helping God to develop the rest of Creation. Proverbs says she worked beside Him(Pr 8:30). The story of creation, one could argue, would not be complete without God having sent Sophia down to cast herself over the Earth, and live and grow among God’s chosen people, thereafter being the thing these people pursued. By being sent down, she becomes the “source of life” to these creations. Ultimately the portrayal of Sophia’s role being side-by-side, and one with God, since the beginning, lends itself to the importance of pursuing her as a way to know God.
The texts of Sirach, 1 Enoch, and the Wisdom of Solomon all honor Sophia’s great power. One of the most prominent recognitions made is her power to save them from death and bring them into abundant life with God’s blessings. Within tradition of these passages, the pursuit of worldly desires and pleasures are shunned. Conversely, the person (Jew most of the time, but not solely, according to White) that delights in Sophia draws nearer to the blessings of God. In a passage from Sirach, Sophia is found glorifying herself, and staying, in the Jerusalem Temple. This is an indication that this place of worship for their God, is also the place knowledge. For Jewish readers, this would be important. Furthermore, following Sophia is represented as the way to gain the status of righteousness and goodness (See part C.). Along these lines, the pursuit of ethical character is, of course, a trajectory that Sophia provides for these people too. While looking at the ancient Greek texts, one finds similarities between it and the Wisdom Literature. Both guide towards a morally and ethically ideal human, which is achieved through a life of acknowledging God’s/Gods word(s). For example, in the pursuit of Godliness, wisdom is a qualifier found in both Greek and Jewish texts. To demonstrate where the consequences for not pursuing wisdom occurs, the Wisdom literature says “for those who despise wisdom and instruction are miserable (Wisdom of Solomon 3:11), and the other Ancient Greek texts, quite similarly states: “devoid of this intelligence they rush into evil,”(Cleanthes p327). The parallel between these two texts is something to consider in how the Jewish texts took on the influence of Greco-Roman literature.
The Wisdom of Solomon is chalk full of dramatizations used to stir the readers to concern themselves with pursuing Sophia. Immediately verse one commands “Love righteousness”. This sets the tone for the following passages that set the stark comparison between both the examples of life with wisdom, as well as a life without wisdom. Terms such as “The righteous” and the “ungodly” are used and portrayed those with these different lives. There is a call to being “righteous”, as a way to avoid “ungodliness”. The authors indicates some of these ways including: one should not utter grievances and lies, think foolish thoughts, or be unjust. For ultimately this path of life leads to sin and death. Comparatively, Sophia is portrayed as a “kindly spirit” (v1:6), and after only some discipline, this wisdom brings “great good” (v3:5). This path of knowledge is presented with much gentler phrases and an attractive ending. Again though, on the other hand, words like punished, miserable, useless, and foolish are all used to describe the “ungodly…as their reasoning deserves”(v3:10). This passage shows connection between those who are not of God and their rationing, or wisdom, being their downfall. Readers of this passage are stirred into the desire for following Sophia, because this leads to an outcome of goodness and righteousness, as opposed to a life of despair.
ROJ: 4/7; Team 5, Question 3
In John 1:1-18, the Word (the Logos) was not just present with God before all created things were created, the Word (the Logos) was God (v.1). The Word (the Logos), also known as the light of men and the Son, is making people children of God (v.12). Though no one has direct visual access to God, as the Word (the Logos) has become flesh and dwelt among men (v.14) he is and has made God known (v.18). The whole world, everything that came into existence, was created by the Word (the Logos) (v.3,10), yet despite this the world did not know or accept him (v.10-11). Even his own people, presumably the Jews, did not receive him. The world’s very existence depends on the Word (Logos), and he is the source of life and light (v.4), yet they did not receive him. The community seems to be those who recognize the necessity to receive the Word (the Logos) when others did not, and now have been made children of God. Now this community also sees the glory of the Father through the Son (v.14). The Word (the Logos) is significant for the community because in him is life and the light of men (v.4), the opportunity to be children of God, and as seen in 11:25 the Word (the Logos) is the resurrection and the life.
According to Philo of Alexandria, a devout 1st century Jew who applied Platonic philosophy to Jewish cosmology, there is a dichotomy between the heavenly Logos and earthly humanity. He sees two types of humans: the heavenly man who is the offspring of God, free of corruption and earthly substance, and the earthly man disparate and not the offspring of God. Sophia or personified wisdom, is the feminine counterpart to the masculine Logos term. She is active in the activity of creation and makes the “holy souls” prophets and “friends of God”, and to approach God one must be a lover of Sophia (White 46).
As a 1st century reader of John, I would be fairly familiar with the concepts of Sophia and Logos, and I would understand that it is the personification of virtue, reason and wisdom that has taken on human form. Logos actually being God himself doesn’t seem to be present in the established understanding prior to John. As a 1st century reader, I would also expect that Logos would be necessary for getting to God, just by necessity of him representing wisdom and truth, not mentioning that he is God.
Despite some differences, John also writes that the Word (the Logos) was also involved in the activity of creation, that he gives the right to be children of God (John 15:15 “friends”) and is the way to approach God. Like Philo’s Logos, Jesus also fully displays the glory of God (is without corruption) and is the Son (offspring in Philo’s terms) of the Father. In addition, though no one had visual access to God (v.18), as in Greek contexts when Sophia/Logos is a very active agent under a transcendent though indifferent God, Logos in the Gospel of John, while also being God, has made God known as the intermediary between God and earthly man.