Here is a timely, gentler reflection from Fr Eugene Stockton inviting us to contemplate the feminine side of the Divine, Lady Sophia, or Lady Wisdom. She is mentioned often in the books of the Old Testament. In this reflection, Fr Eugene gathers in one place the many ways in which the ancient writers described her presence in the story of our creation, and the story of our hopes and aspirations. These are words to sit with quietly and draw into you innermost spirit. ...Brian Coyne, editor
The Song of Sophia
by Fr Eugene Stockton
Who is this playful companion of God in the work of creation, the one who was at the same time the self-expression of the Creator and the masterplan of this creation [Prov. 8:22-31].
Lady Wisdom now invites us to her banquet, where she is our food and drink [Prov. 9:1-6]. Who is this woman who makes her appearance in the Old Testament books of Job, Proverbs, Sirach and the Wisdom of Solomon? In biblical commentaries there is scholarly discussion whether Wisdom is divine or created, distinct from God or an emanation, a person or poetic personification, identifiable or not with the Spirit of God. With the Wisdom passages spread out over several books and several hundred years, consistency in detail is not to be expected. Always closely identified with God, she is variously described as the image of God, the voice of God, the divine revelation, the divine summons, the breath of God. She was present with God at the very beginning of creation and played an active role in creation, continuing to be immanent in the ongoing creation. She takes active interest and delight in human affairs, guiding and teaching her children. She invites them to partake of her.
In Proverbs Wisdom addresses humankind as a prophetic word of God, issuing a challenge and imparting the priceless treasure of herself to those in whom 'the fear (i.e. awe and wonder) of the Lord is the beginning of wisdom'. For Sirach, Wisdom comes forth from the mouth of God (as a word), existing from all ages and for all ages, ranging throughout the whole of creation, but she finds a special dwelling place in Israel, for whom she is her Torah (the Law).
A climax comes in the Wisdom of Solomon, written by a learned Hellenistic Jew, probably a near contemporary of Philo Judaeus, a fellow Alexandrian. More daringly than before she is related radically to God: breath of God’s power, emanation of God’s glory. God's image [7:23- 6] sharing life with God [8:3]. She is God’s presence to the Universe in continuing creation, Mother of all good things, fashioner of all, renewer of all, saviour of Israel [7:10]. Ranging from end to end of the earth, she orders all things well [8:1]. In her is a spirit of all that is good and she penetrates all worthy spirits [7:22-24]. Wisdom, in this climatic revelation, has been summed up as "the Divine Mind immanent within the universe and guiding and controlling all its dynamic operations … (she is) synonymous with Divine Providence". Embedded in this hymn of praise is an account of the love affair of Solomon with Wisdom [7-9], which seems to describe in an intensely personal way the author’s own mystical encounter with her.
The Song of Sophia (Wisdom)
Prov. 8:22-31 in new JB
The Lord created me, first-fruits of his fashioning,
Eugene Stockton, originally published in "Wonder: A Way to God" (1998).
In the Aboriginal gift, priest and archaeologist, Fr Eugene Stockton, explores the spiritual wisdom of the Australian Aborigines, still persisting into the present. He offers the proposal that the Aboriginal perspectives on spirituality might enrich the spirituality of other Australians. He highlights the themes of Life in Common; Reverence for Life and Land; Celebrations and Sacramentality; and Dadirri Mysticism. The aim is not to appropriate Aboriginal Spirituality but to let the Indigenous insights challenge the rest of us to search their counterparts in the treasury of the Christian Tradition.