Читать книгу The Craft of Innovative Theology. Argument and Process онлайн
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The vision here is that the very recovery of this submerged wisdom strand creates an intrinsic openness about our understanding of God. Traditional male Christologies are seen as a conclusion (we now know what God is like because we have the definitive disclosure), while a sophialogy leaves a continuing openness, which from a feminist perspective is good.
Elizabeth Johnson has also made the recovery of Sophia a way of challenging the patriarchy embedded in classical Christology. She argues that the “Jewish figure of personified Wisdom (Hokmah in Hebrew, Sophia in Greek)” enabled “the fledgling Christian community to attribute cosmic significance to the crucified Jesus, relating him to the creation and governance of the world, and was an essential step in the development of incarnational christology.”25 For Johnson, a recognition of the genesis of the Biblical understanding of the Christ in female imagery provides a justification for feminine imagery of God. So she talks about the Spirit-Sophia, Jesus-Sophia, and Mother-Sophia.26 For Johnson, if you see Jesus through Sophia, then you can see the ministry of Jesus in a different way. Don Schweitzer accurately summarizes Johnson’s position as follows: