"Sophia" Discourse from Antiquity to Christianity
Yevhen Kharkovshchenko
Wydział Filozoficzny, Kijowski Uniwersytet Narodowy im. Tarasa Szewczenki, ul. Vladimirskaya 60, 01601 Kijówhttps://orcid.org/0000-0002-8241-1625
Abstract
Sophia doctrine was evolved in European philosophical and religious creativity and was developed in the pre-Christian period (Socrates, Parmenides, Plato), was represented in Gnosticism (Valentinus) and Neoplatonism (Plotinus), in the writings of prominent theorists of Christianity – the Fathers of the Church (Athanasius the Great, Gregory of Nyssa, Macarius the Great, Gregory the Theologian), the ancient teachers of Christianity (Hilarion, Klim Smoliatich). The doctrine of Sophia, The Wisdom of God is shown in the Proverbs of Solomon Biblical Book, and also in the non-canonical books of the Old Testamentum – Solomon’s Wisdom and the Jesus’ the son of Syrah Wisdom. The Sophia doctrine as mysterious wisdom is described in Kabbalah. It was also reflected in the temple architecture and iconography of the Orthodox East, in the wider use of it at the spiritual and moral level. This doctrine has got a systematic form represented by the doctrine of sophiology in medieval mysticism (M. Eckhart, J. Böhme, E. Swedenborg), and “philosophy of unitotality” (V. Solovyov, S. Bulgakov, P.Florensky). These periods of the Sophia doctrine’s development are inherent in such ideas as a natural philosophy’s theme of understanding the world as the integration, anthropological doctrine of the relationship between nature and the absolute, the existence of God in its close association with the world.
Keywords:
Sophia, Sophia - the Wisdom of God, sophiologyReferences
Averinzev Sergei Sergejewitsch, 1999, To clarify the meaning of the inscription above the central apse conch of Kiev Sophia, Dukh i Litera, Kyiv, pp. 216, 220.
Bulgakov Sergei Nikolaevich, 1994, The Light of the Unknown: Contemplation and speculation, Respublika, Moscow, pp. 205, 271.
Florensky Pavel Alexandrovich, 1914, The Meaning of Idealism, Sergiyev Posad, p. 5.
Florensky Pavel Alexandrovich, 1990, The Pillar And Ground Of The Truth, Pravda, Moscow, pp. 332, 319–393.
Homer, 1968, Odyssey, transl. Borys Ten, in: Dnipro, Kyiv, p. 214.
Kessidi Feoharij Harlampievich, 1988, To the problem of the origin of Greek philosophy, Mysl’, Moscow, p. 213.
Losev Aleksei Fedorovich, 1972, Comments, V. 3, P. 2, Mysl’, Moscow, p. 638.
Losev Aleksei Fedorovich, 1991b, Dialectics of myth, Izdatel’stvo politicheskoj literatury, Moscow, pp. 399, 400.
Losev Aleksei Fedorovich, 1991a, History of ancient philosophy in a summary, CheRo, Moscow, pp. 171, 178–187.
Losev Aleksei Fedorovich, 1953, Olympic mythology in its socio-historical development, Uchenye zapiski MGPI, No. 3, V. 72, p. 53.
Maximus the Confessor, 1993, Creations. Theological and ascetic treatises, V. 1, Martis, Moscow, p. 225.
Plato, 1972, After the law, V. 3, P. 2, Mysl’, Moscow, pp. 470–502.
Plato, 1972, Timaeus, V. 3, P. 1, Mysl’p, Moscow, pp. 455–541.
Plotinus, 1995, Enneads, V. 1, UCIMM-PRESS, Kyiv; Plotinus, 1995, Enneads, V. 2, UCIMM-PRESS, Kyiv, pp. 223–259.
Posnov Mihail Ehmmanuilovich, 1997, Christian Gnosticism, UCIMM-PRESS, Kyiv, pp. 149–201.
Toporov Vladimir Nikolayevich, 1973, Ancient Greek: the origin of the word and its inner meaning, Antichnaya balkanistika, No. 3, p. 47.
Zieliński Tadeusz Stefan, 1920, Ancient Greek literature of the independence’s era. Part two, Ogni, Prague, p. 84.
Zander Lev Aleksandrovich, 1948, God and the world: The world outlook of Father Sergei Bulgakov, V. 1, V. 2, Paris.
Wydział Filozoficzny, Kijowski Uniwersytet Narodowy im. Tarasa Szewczenki, ul. Vladimirskaya 60, 01601 Kijów
https://orcid.org/0000-0002-8241-1625
