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4. Sophia as "the soul of the world?" A "feminine element" in God?"


When sophiologists use a more simple language, they reveal to us that they mean the "soul of the world" to be the carrier of wisdom.

This is another matter entirely. One should recognize from the beginning that the idea of a "world soul" is completely foreign to Christianity and the Bible. Sophiologists should stop their attempts to find Biblical support and Christianize their ideas.

In reality, the perpetrators of the idea of a world soul follow different paths: they either end up with pre-Christian philosophy, or borrow the idea from Gnosticism or directly from paganism.

Christianity has openly rejected this teaching long ago, along with Gnosticism, after attempts to wedge it into Christian consciousness.

Why did this idea exist in Christianity at one time?

A soul is the very core of anything, inherent and incorporated into a being. It would follow, then, that all negative occurrences in the life of the world, of the humans, of every conscious being, all the evil that exists, would be the fault of the world soul. Otherwise, what kind of a world soul would it be, if it would only bear responsibility for the positive elements in the world? No, it would suffer under the great weight of evil, powerless to revive its all-encompassing body. Does humanity need it perhaps, so that people could shove off their personal responsibility? Such a temptation is dishonest, vain, and, indeed, futile!

If this soul is to be imagined an ideal, pure, Godly creation, an "angel-protector" of the world (there is such a viewpoint, too), then, in the presence of Godly Providence, what does it give to the world?

And here, instead of an answer, we find another, a more deeply concealed motive of sophianism. They say that there is something missing in the Church’s teaching about the world, namely, it is lacking the "feminine element" widely found in nature. Here the discussion reverts to the very beginnings of existence. We can also clearly see a fall of modern Christian worldview into the swamp of ancient heathen polytheistic ideas and cults. Having been studied in detail in modern times, the ancient cults are fully revealed to us, openly speaking, as clearly obscene and heinous, partly attracting the attention of and being cultivated by modern writers. Of course, only the pure idea is extracted from them by the sophiologists: the idea of a completeness of the world structure, a "fullness of life," expressed by the presence of the two main components in the living world — the male and the female one. And since, according to modern non-church views, Christianity is but one of the numerous religious systems, then, for the sake of its leading role among the latter, the idea is born to supplement the Church’s teaching with a purified idea of the "feminine source" as an active power in the world.

But we dare not apply the laws of life, implemented only on earth, to the realm of the Godly and the heavenly, to the realm of the angels and other incorporeal spirits!

Sophia as "The Fourth Facet?" We will answer but briefly.

If we imagine her to be a facet of the One Godly being, then there is no place for her in Christianity, even in its forms standing farthest from Orthodoxy. There are Christians who do not confess the Most Holy Trinity, but there are none that confess a Quad.

And even if it was a "physical facet, " then it could only be a first, giving start to a countless number of other physical beings, in other words: faces, individuals. They cannot claim that by her existence she absorbs all personalities standing below her, including ours!?

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