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Solomon and Lady Wisdom by Julius Schnorr von Karolsfeld, 1860. In the Septuagint, the Greek noun sophia is the translation of Hebrew חכמות ḥoḵma "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 extent Baruch (the last three are Deuterocanonical books of the Old Testament).
The connection of Divine Wisdom to the concept of the Logos resulted in the interpretation of "Holy Wisdom" (Hagia Sophia) as an aspect of Christ the Logos. [3] [4] The expression Ἁγία Σοφία itself is not found in the New Testament, even though passages in the Pauline epistles equate Christ with the "wisdom of God" (θεοῦ ...
Christology: A Biblical, Historical, and Systematic Study of Jesus Christotokos Common Christological Declaration Between the Catholic Church and the Assyrian Church of the East
The Word of God, Son of God, Christ Jesus our Lord, who was manifested to the prophets according to the form of their prophesying and according to the method of the dispensation of the Father: through whom all things were made; who also at the end of the times, to complete and gather up all things, was made man among men, visible and tangible ...
And that when we are rejoicing, we are sharing that rejoicing with God and then with a community that holds us up together. So that’s what I say, that it is OK that things are hard.
The Greek noun sophia is the translation of "wisdom" in the Greek Septuagint for Hebrew חכמות Ḥokmot.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 extent Baruch (the last three are Apocryphal / Deuterocanonical books of the Old Testament.)
Irenaeus (c. 130 – c. 202 AD) offered one of the earliest articulations of a cosmic Christology in his Against Heresies.In his theory of atonement, Irenaeus speaks about how all of humanity was created good but tainted by sin, but that all of creation was "recapitulated" and restored under the new headship of Christ.
Communicatio idiomatum (Latin: communication of properties) is a Christological [a] concept about the interaction of deity and humanity in the person of Jesus Christ.It maintains that in view of the unity of Christ's person, his human and divine attributes and experiences might properly be referred to his other nature so that the theologian may speak of "the suffering of God".