Sophia (wisdom)

Sapientia redirects here. For the asteroid, see 275 Sapi- 1 Platonism
entia.
Sophia (, Greek for "wisdom") is a central Plato, following his teacher, Socrates (and, it is likely, the
older tradition of Pythagoras), understands philosophy as
philo-sophia, or, literally, a friend of Wisdom. This understanding of philosophia permeates Platos dialogues,
especially the Republic. In that work, the leaders of the
proposed utopia are to be philosopher kings: rulers who
are friends of sophia or Wisdom.
Sophia is one of the four cardinal virtues in Plato's
Protagoras.
The Pythian Oracle (Oracle of Delphi) reportedly answered the question of who is the wisest man of
Greece?" with "Socrates!" Socrates defends this verdict
in his Apology to the eect that he, at least, knows that
he knows nothing. As is evident in Platos portrayals of
Socrates, this does not mean Socrates wisdom was the
same as knowing nothing; but rather that his skepticism
towards his own self-made constructions of knowledge
left him free to receive true Wisdom as a spontaneous
insight or inspiration. This contrasted with the attitude
of contemporaneous Greek Sophists, who claimed to be
wise and oered to teach wisdom for pay.

2 Hebrew Bible and Jewish texts

2.1 Septuagint
Further information: Chokhmah
Personication of wisdom (in Greek, "" or "Sophia") at
the Celsus Library in Ephesus, Turkey.

The Greek noun sophia is the translation of wisdom in

the Greek Septuagint for Hebrew okmot. 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.)

idea in Hellenistic philosophy and religion, Platonism,

Gnosticism, Orthodox Christianity, Esoteric Christianity, as well as Christian mysticism. Sophiology is a
philosophical concept regarding wisdom, as well as a
theological concept regarding the wisdom of the biblical
God.
Sophia is honored as a goddess of wisdom by Gnostics,
as well as by some Neopagan, New Age, and feministinspired Goddess spirituality groups. In Orthodox and
Roman Catholic Christianity, Sophia, or rather Hagia
Sophia (Holy Wisdom), is an expression of understanding
for the second person of the Holy Trinity, (as in the dedication of the church of Hagia Sophia in Istanbul) as well
as in the Old Testament, as seen in the Book of Proverbs
9:1, but not an angel or goddess.

2.2 Philo and the Logos

Further information: Logos
Philo, a Hellenised Jew writing in Alexandria, attempted
to harmonise Platonic philosophy and Jewish scripture.
Also inuenced by Stoic philosophical concepts, he used
the Greek term logos, word, for the role and function
1

of Wisdom, a concept later adapted by the author of the

Gospel of John in the opening verses and applied to Jesus
Christ as the eternal Word (Logos) of God the Father.[1]

CHRISTIANITY

Where is the wise? where is the scribe?

where is the disputer of this world? hath not
God made foolish the wisdom of this world?
1 Corinthians 1:20

Christianity
Paul sets worldly wisdom against a higher wisdom of God:

Further information: Sophiology

In Christian theology, wisdom (Hebrew: Chokhmah,

But we speak the wisdom of God in a

mystery, even the hidden wisdom, which God
ordained before the world unto our glory.
1 Corinthians 2:7

The Epistle of James (James 3:13-18; cf. James 1:5) distinguishes between two kinds of wisdom. One is a false
wisdom, which is characterized as earthly, sensual, devilish and is associated with strife and contention. The
other is the 'wisdom that comes from above':
But the wisdom that is from above is rst
pure, then peaceable, gentle, [and] easy to
be intreated, full of mercy and good fruits,
without partiality, and without hypocrisy.
James 3:17

3.2 Eastern Orthodoxy

In the mystical theology of the Eastern Orthodox Church,
Holy Wisdom is understood as the Divine Logos who
became incarnate as Jesus Christ;[2] this belief being
sometimes also expressed in some Eastern Orthodox
icons.[3][4][5][6][7] In Eastern Orthodoxy humility is the
Ukrainian (Kyiv) Icon, Sophia, the Holy Wisdom, 1812. Cf.
highest wisdom and is to be sought more than any other
Proverbs 9:1.
virtue. Not only does humility cultivate the Holy WisGreek: Sophia, Latin: Sapientia) describes an aspect of dom, but it (in contrast to knowledge) is the dening
God, or the theological concept regarding the wisdom of quality that grants people salvation and entrance into
Heaven.[8] The Hagia Sophia or Holy Wisdom church in
God.
Constantinople was the religious center of the Eastern Orthodox Church for nearly a thousand years.

3.1

New Testament

Jesus directly mentions Wisdom in the Gospel of

Matthew:
The Son of man came eating and drinking,
and they say, Behold a man gluttonous, and a
winebibber, a friend of publicans and sinners.
But wisdom is justied of her children.
Matthew 11:19

St. Paul refers to the concept, notably in 1 Corinthians,

Exterior view of the Hagia Sophia or the Holy Wisdom, 2004.
but obscurely, deconstructing worldly wisdom:

3.4

Protestant mysticism

In the Divine Liturgy of the Orthodox Church, the excla- nal.

mation Sophia! or in English Wisdom! will be proclaimed
by the deacon or priest at certain moments, especially before the reading of scripture, to draw the congregations 3.4 Protestant mysticism
attention to sacred teaching.
Within the Protestant tradition in England, Jane Leade,
The concept of Sophia has been championed as a key
17th-century Christian mystic, Universalist, and founder
part of the Godhead by some Eastern Orthodox religious
of the Philadelphian Society, wrote copious descriptions
thinkers. These included Vladimir Solovyov, Pavel Floof her visions and dialogues with the Virgin Sophia
rensky, Nikolai Berdyaev, and Sergei Bulgakov whose
who, she said, revealed to her the spiritual workings of
book Sophia: The Wisdom of God is in many ways the
the Universe.[12]
apotheosis of Sophiology. For Bulgakov, the Sophia is
co-existent with the Trinity, operating as the feminine aspect of God in concert with the three masculine principles of the Father, the Son, and the Holy Spirit. Vladimir
Lossky rejects Solovyev and Bulgakovs teachings as error. Lossky states that Wisdom as an energy of God (just
as love, faith and grace are also energies of God) is not
to be ascribed to be the true essence of God, as to do
so is to deny the apophatic and incomprehensibility of
God as Gods essence.[9] This is contrary to the ocial
view of the Orthodox Church, where Bulgakovs work
was denounced by the Russian Orthodox authorities as
heretical.[2][10]

3.3

Roman Catholic mysticism

Virgin Sophia design on a Harmony Society doorway in
Harmony, Pennsylvania, carved by Frederick Reichert Rapp in
1809.

Leade was hugely inuenced by the theosophical writings

of 16th century German Christian mystic Jakob Bhme,
who also speaks of the Sophia in works such as The Way
to Christ.[13] Jakob Bhme was very inuential to a number of Christian mystics and religious leaders, including
George Rapp and the Harmony Society.[14]
Sophia can be described as the wisdom of God, and, at
times, as a pure virgin spirit which emanates from God.
The Sophia is seen as being expressed in all creation and
the natural world as well as, for some of the Christian
mystics mentioned above, integral to the spiritual wellbeing of humankind, the church, and the cosmos. The
Virgin is seen as outside creation but compassionately interceding on behalf of humanity to alleviate its suering
by illuminating true spiritual seekers with wisdom and the
love of God.
The main dierence between the concept of Sophia
found in most traditional forms of Christian mysticism
and the one more aligned with the Gnostic view of Sophia
is that to many Christian mystics she is not seen as fallen
Artwork from a medieval codex depicting Hildegard of Bingen's
or in need of redemption. Conversely, she is not as cenvision of Ecclesia and Sophia.
tral in most forms of established Christianity as she is in
In Roman Catholic mysticism, the Doctor of the Church Gnosticism, but to some Christian mystics the Sophia is
St. Hildegard of Bingen celebrated Sophia as a cos- a very important concept.
mic gure in both her writing and her art.[11] Sophia, in In the Heavenly Faith school of thought, the Holy Spirit is
Catholic theology, is the Wisdom of God, and is thus eter- synonymous with Sophia, being the feminine counterpart

CHRISTIANITY

to the masculine Logos. Whereas the latter is incarnated

in Jesus of Nazareth, the former is eectively incarnate in
the Church in so far as She is the spirit which circulates
through and binds together all Christians.[15]

the following description: She is a breath of the power

of God, and the radiance of the glory of the Almighty...
She is a reection of eternal light, a spotless mirror of
the working of God, and an image of his goodness (Wis
7:25-26). No wonder then that Solomon, the archetypal
wise person, fell in love with wisdom: I loved her and
sought her from my youth; I desired to take her for my
3.5 In Christology
bride, and became enamored of her beauty (Wis 8:2).
Further information: Names and titles of Jesus in the Such was the radiant beauty of the wisdom exercised by
God both in creation and in relations with the chosen
New Testament
[18]
The Old Testament theme of wisdom also proved its people.

Icon of Sophia from St George Church in Vologda: Christ is represented above her head (16th century)

worth for the rst Christians when reecting on their experience of Jesus.[16] The conceptuality oered various
possibilities.[17]
Proverbs vividly personies the divine attribute or function of wisdom, which existed before the world was made,
revealed God, and acted as Gods agent in creation (Prov
8:22-31 cf. 3:19; Wis 8:4-6; Sir 1:4,9). Wisdom dwelt
with God (Prov 8:22-31; cf. Sir 24:4; Wis 9:9-10) and
being the exclusive property of God was as such inaccessible to human beings (Job 28:12-13,20-1,23-27). It was
God who found wisdom (Bar 3:29-37) and gave her to
Israel: He found the whole way to knowledge, and gave
her to Jacob his servant and to Israel whom he loved. Afterward she appeared upon earth and lived among human
beings (Bar 3:36-37; Sir 24:1-12). As a female gure
(Sir. 1:15; Wis. 7:12), wisdom addressed human beings (Prov. 1:20-33; 8:1-9:6) inviting to her feast those
who are not yet wise (Prov. 9:1-6). The nest passage
celebrating the divine wisdom (Wis. 7:22b-8:1) includes

In understanding and interpreting Christ, the New Testament uses various strands from these accounts of wisdom. First, like wisdom, Christ pre-existed all things and
dwelt with God John 1:1-2); second, the lyric language
about wisdom being the breath of the divine power, reecting divine glory, mirroring light, and being an image
of God, appears to be echoed by 1 Corinthians 1:17-18,
24-5 (verses which associate divine wisdom with power),
by Hebrew 1:3 (he is the radiance of Gods glory),
John 1:9 (the true light that gives light to everyone),
and Colossians 1:15 (the image of the invisible God).
Third, the New Testament applies to Christ the language
about wisdoms cosmic signicance as Gods agent in
the creation of the world: all things were made through
him, and without him nothing was made that was made
(John 1:3; see Col 1:16 Heb 1:2). Fourth, faced with
Christs crucixion, Paul vividly transforms the notion
of divine wisdoms inaccessibility (1 Cor. 1:17-2:13).
The wisdom of God (1 Cor. 1:21) is not only secret
and hidden (1 Cor. 2:7) but also, dened by the cross
and its proclamation, downright folly to the wise of this
world (1 Cor. 1:18-25; see also Matt 11:25-7). Fifth,
through his parables and other ways, Christ teaches wisdom (Matt 25:1-12 Luke 16:1-18, cf. also Matt 11:2530). He is 'greater' than Solomon, the Old Testament wise
person and teacher par excellence (Matt 12:42). Sixth,
the New Testament does not, however, seem to have applied to Christ the themes of Lady Wisdom and her radiant beauty. Pope Leo the Great (d. 461), however,
recalled Proverbs 9:1 by picturing the unborn Jesus in
Marys womb as Wisdom building a house for herself
(Epistolae, 31. 2-3).[16] Strands from the Old testament
ideas about wisdom are more or less clearly taken up (and
changed) in New Testament interpretations of Christ.
Here and there the New Testament eventually not only
ascribes wisdom roles to Christ, but also makes the equation divine wisdom=Christ quite explicit. Luke reports
how the boy Jesus grew up lled with wisdom (Luke
2:40; see Luke 2:52). Later, Christs fellow-countrymen
were astonished at the wisdom given to him (Mark 6:2).
Matthew 11:19 thinks of him as divine wisdom being
proved right by his deeds (see, however, the dierent
and probably original version of Luke 7:35).[19] Possibly
Luke 11:49 wishes to present Christ as the wisdom of
God. Paul names Christ as the wisdom of God (1 Cor.
1:24) whom God made our wisdom (1 Cor. 1:30; cf.
1:21). A later letter softens the claim a little: in Christ

5
all the treasures of wisdom and knowledge lie hidden 4 Gnosticism
(Col 2:3). Beyond question, the clearest form of the equation the divine wisdom=Christ comes in 1 Corinthi- Main article: Sophia (Gnosticism)
ans 1:17-2:13. Yet, even there Pauls impulse is to explain Gods hidden wisdom not so much as the person
of Christ himself, but rather as Gods wise and hidden
purpose from the very beginning to bring us to our destined glory (1 Cor. 2:7). In other words, when Paul calls 5 Contemporary pagan Goddess
Christ the wisdom of God, even more than in the case
worship
of other titles, Gods eternal plan of salvation overshadows everything.[16]
Sophia is widely worshiped as a goddess of wisdom by gnostics and pagans today, including wiccan
spirituality.[20][21] Books relating to the contemporary pagan worship of the goddess Sophia include: Sophia, Goddess of Wisdom, by Caitlin Matthews, The Cosmic Shekinah by Sorita d'Este and David Rankine (which includes
3.5.1 In Patristics
Sophia as one of the major aspects of the goddess of wisdom), and Inner Gold: Understanding Psychological Projection by Robert A. Johnson.
At times the Church Fathers named Christ as Wisdom.
Therefore, when rebutting claims about Christs ignorance, Gregory of Nazianzus insisted that, inasmuch as
he was divine, Christ knew everything: How can he 6 New Age spirituality
be ignorant of anything that is, when he is Wisdom,
the maker of the worlds, who brings all things to full- The goddess Sophia was introduced into Anthroposophy
ment and recreates all things, who is the end of all that by its founder, Rudolf Steiner, in his book The Goddess:
has come into being?" (Orationes, 30.15). Irenaeus rep- From Natura to Divine Sophia and a later compilation of
resents another, minor patristic tradition which identi- his writings titled Isis Mary Sophia. Sophia also gures
ed the Spirit of God, and not Christ himself, as Wis- prominently in Theosophy, a spiritual movement which
dom (Adversus haereses, 4.20.1-3; cf. 3.24.2; 4.7.3; Anthroposophy was closely related to. Helena Blavatsky,
4.20.3). He could appeal to Pauls teaching about wis- the founder of Theosophy, described it in her essay What
dom being one of the gifts of the Holy Spirit (1 Cor. is Theosophy? as an esoteric wisdom doctrine, and said
12:8). However, the majority applied to Christ the ti- that the Wisdom referred to was an emanation of the
tle/name of Wisdom. Eventually the Emperor Con- Divine principle typied by "...some goddesses -- Metis,
stantine set a pattern for Eastern Christians by dedicat- Neitha, Athena, the Gnostic Sophia...[22]
ing a church to Christ as the personication of divine
[23]
Ascended Master Teachings[24] esoteric
wisdom.[16] In Constantinople, under Emperor Justinian, A New Age
Santa Sophia (Holy Wisdom) was rebuilt, consecrated interfaith spiritual community currently has its center
Sophia Seminary located in
in 538, and became a model for many other Byzantine at what it calls Sancta
[25]
Tahlequah,
Oklahoma.
churches. Nevertheless, in the New testament and subsequent Christian thought (at least Western thought) "the
Word" or Logos came through more clearly than the
Wisdom of God as a central, high title of Christ. The 7 See also
portrayal of the Word in the prologue of Johns Gospel
shows a marked resemblance to what is said about wis Christology
dom in Proverbs 8:22-31 and Sirach 24:1-2. Yet, that
Prologue speaks of the Word, not the Wisdom, becoming
Re-Imagining: Christian feminist conference
esh and does not follow Baruch in saying that Wisdom
appeared upon earth and lived among human beings (Bar
Sophia (name)
3:37. When focusing in a classic passage on what God
Sophiology
has revealed to us through the Spirit (1 Cor. 2:10), Paul
had written of the hidden and revealed wisdom of God (1
Sophism
Cor. 1:17-2:13). Despite the availability of this wisdom
language and conceptuality, John prefers to speak of "the
Susm
Word" (John 1:1,14; cf. 1 John 1:1; Rev 19:13), a term
[16]
that oers a rich array of meanings.
Valentinus
For Jesus as the Word, see Logos (Christianity).
Wisdom literature

9 BIBLIOGRAPHY

References

[1] Harris, Stephen L., Understanding the Bible. Palo Alto:

Mayeld. 1985. John p. 302-310
[2] Pomazansky, Protopresbyter Michael (1963, in Russian), Orthodox Dogmatic Theology: A Concise Exposition,
Platina CA: St Herman of Alaska Brotherhood (published
1994, Eng. Tr. Hieromonk Seraphim Rose), pp. 357 ,
ISBN 0-938635-69-7 Check date values in: |date=, |publicationdate= (help) Text available online Intratext.com
[3] OCA - Feasts and Saints. Ocafs.oca.org. Retrieved
2012-08-30.
[4] Artist Olga B. Kuznetsova - various icon. Private collection - Saint Sophia the Wisdom of God, 2731 sm, 2009
year. Iconpaint.ru. Retrieved 2012-08-30.
[5] Orthodox icons, Byzantine icons, Greek icons - Religious
icons: Holy Sophia the Wisdom of God. Istok.net. 201207-20. Retrieved 2012-08-30.
[6]

[18] For a summary account of wisdom in pre-Christian

Judaism, cf. R.E. Murphy, Wisdom in the Old Testament, Anchor Bible Dictionary (1992), vi. 920-931.
[19] On Matthews identication of Jesus with wisdom, cf. J.
D. G. Dunn, Christology in the Making. London: SCM
Press (1989), pp. 197-206.
[20] Sophia : Goddess of Wisdom. Sistersofearthsong.com.
Retrieved 2012-08-30.
[21] Goddess Sophia. Sophiastemple.com. 2012-06-20.
Retrieved 2012-08-30.
[22] What is Theosophy?". Age-of-the-sage.org. Retrieved
2012-08-30.
[23]

[7] Holy Wisdom - F78. Skete.com. Retrieved 2012-0830.

[8] St. Nikitas Stithatos (1999), On the Practice of the
Virtues - On the Inner Nature of Things, The Philokalia:
The Complete Text Four, London: Faber and Faber, ISBN
0-571-19382-X
[9] This was the basis of the theological development of Fr.
Bulgakov, and also his fundamental error: for he sought to
see in the energy of Wisdom (Sophia), which he identied
with the essence, the very principle of the Godhead. In
fact, God is not determined by any of his attributes: all
determinations are inferior to Him, logically posterior to
His being in itself, in its essence. pgs 80-81 The Mystical
Theology of the Eastern Church, by Vladimir Lossky SVS
Press, 1997. (ISBN 0-913836-31-1) James Clarke & Co
Ltd, 1991. (ISBN 0-227-67919-9)
[10] Orthodoxwiki states this also as heresy.
doxwiki.org. Retrieved 2012-08-30.

Ortho-

[11] Painting by Hildegard of Bingen depicting

Sophia.GCSU.edu Also, theres a CD of music written
by Hildegard of Bingen entitled Chants in Praise of
Sophia. Classicsonline.com
[12] Hirst, Julie (2005). Jane Leade:
Seventeenth-Century Mystic.

[17] Cf. R. E Murphy, The Tree of Life: An Exploration

of Biblical Wisdom Literature. New York: Doubleday
(2002); A. O'Boyle, Towards a Contemporary Wisdom
Christology. Rome: Gregorian University Press (1993);
G. O'Collins, Salvation for All: Gods Other Peoples.
Oxford: OUP (2008), pp. 54-63, 230-247.

Biography of a

[13] Jakob Bhme, The Way to Christ (1622) Passtheword.org

[14] Arthur Versluis, Western Esotericism and The Harmony
Society, Esoterica I (1999) pp. 20-47 MSU.edu
[15]
[16] For this specic section and themes, compare Gerald
O'Collins, Christology: A Biblical, Historical, and Systematic Study of Jesus. Oxford:Oxford University Press,
2009, pp. 35-41.

[24]
[25] Sancta Sophia Seminary website.
Retrieved 2012-08-30.

Sanctasophia.org.

9 Bibliography
Caitlin Matthews, Sophia: Goddess of Wisdom
(London: Mandala, 1991) ISBN 0-04-440590-1.
Brenda Meehan, Wisdom/Sophia, Russian identity, and Western feminist theology, Cross Currents,
46(2), 1996, pp. 149168.
Thomas Schipinger, Sophia-Maria (in German:
1988; English translation: York Beach, ME: Samuel
Wiser, 1998) ISBN 1-57863-022-3.
Arthur Versluis, Theosophia: hidden dimensions of
Christianity (Hudson, NY: Lindisfarne Press, 1994)
ISBN 0-940262-64-9.
Arthur Versluis, Wisdoms children: a Christian esoteric tradition (Albany, NY: SUNY Press, 1999)
ISBN 0-7914-4330-2.
Arthur Versluis (ed.) Wisdoms book: the Sophia anthology (St.Paul, Min: Paragon House, 2000) ISBN
1-55778-783-2.
Priscilla Hunt, The Wisdom Iconography of Light:
The Genesis, Meaning and Iconographic Realization of a Symbol due to appear in 'Spor o Soi'
v Khristianskoi Kulture, V.L. Ianin, A.E. Musin,
ed., Novgorodskii Gos. Universitet, forthcoming in
2008.

7
Priscilla Hunt, Confronting the End: The Interpretation of the Last Judgment in a Novgorod Wisdom
Icon, Byzantino-Slavica, 65, 2007, 275-325.
Priscilla Hunt, The Novgorod Sophia Icon and 'The
Problem of Old Russian Culture' Between Orthodoxy and Sophiology, Symposion: A Journal of
Russian Thought, vol. 4-5, (2000), 1-41.
Priscilla Hunt Andrei Rublevs Old Testament
Trinity Icon in Cultural Context, The TrinitySergius Lavr in Russian History and Culture: Readings in Russian Religious Culture, vol. 3, Deacon
Vladimir Tsurikov, ed., Jordanville, NY: Holy Trinity Seminary Press, 2006, 99-122.

10

External links

Sophia: Goddess of Wisdom & Gods Bride

Virgin Sophia - Rosicrucian Library
Divine Wisdom articles compiled by Priscilla Hunt
Dark Mirrors of Heaven: Gnostic Cosmogony

11

11
11.1

TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

Text and image sources, contributors, and licenses

Text

Sophia (wisdom) Source: http://en.wikipedia.org/wiki/Sophia%20(wisdom)?oldid=639458667 Contributors: William Avery, Michael

Hardy, Nixdorf, Jeandr du Toit, Charles Matthews, Nv8200p, Seglea, Wereon, Tom harrison, DNewhall, Ary29, Icairns, DanielCD,
Dbachmann, S.K., El C, Arianna, Visualerror, JeremyLydellHaugen, RichardNeill, Snowolf, Wtmitchell, Docboat, TShilo12, WilliamKF,
Woohookitty, Czarangelus, Pictureuploader, Angusmclellan, Darkhorse82, Roboto de Ajvol, Satanael, YurikBot, 999, Pigman, Maris
stella, Gaius Cornelius, Alex Bakharev, Nowa, LaraCroft NYC, Ospalh, Tomisti, Dspradau, Kramden, Allens, Crystallina, SmackBot,
Quill driver, Vassyana, Carl.bunderson, BALawrence, Newmanbe, LoveMonkey, Npmccallum, Will Beback, Nareek, Heimstern, Sahajhist, Kylle22, The Man in Question, Caleby, Quaeler, Skapur, LadyofShalott, Jbolden1517, Lighthead, ShelfSkewed, Almunday, Gregbard, Cydebot, Marrshu, Kozuch, Ward3001, David Fahey, Ppaterson, Keraunos, Nick Number, ThePeg, WinBot, Quintote, Ulyankee,
Geneisner, Sophie means wisdom, T@nn, Lmarinho, JaGa, Daemonic Kangaroo, GoldenMeadows, Manticore, Filll, Maurice Carbonaro,
Ian.thomson, Pastordavid, MishaPan, Davecrosby uk, CWii, Goldfritter, John Carter, Miqademus, Deconstructhis, Coee, Nk.sheridan,
Njschock, Elassint, Animeronin, ClueBot, CiudadanoGlobal, Leadwind, Anonymous101, Eagle567, Arjayay, SchreiberBike, Practical321,
Editor2020, Xlon16, Jhbeezy, BarretB, Spitre, Leepaxton, EastTN, Carolineh1215, Threebeyond, Naphere, Addbot, Otterathome, Tide
rolls, Tarheelz123, Cody7777777, Yobot, Anypodetos, AnomieBOT, LovesMacs, RibotBOT, Maggieh8, Jamiejojesus, Gideon.judges7,
Machine Elf 1735, Citation bot 1, DrilBot, Hoo man, SpaceFlight89, Lotje, Reach Out to the Truth, RjwilmsiBot, In ictu oculi, Laurel Lodged, Malcolm77, Jaiejohnson1011, Jbribeiro1, Ludovica1, ClueBot NG, Bernolkovina, Rezabot, Helpful Pixie Bot, Matsukagan00b, JohnChrysostom, Gorobay, Bible wiz, Monozigote, Dobie80, Vanished user sdij4rtltkjasdk3, Sriharsh1234, YiFeiBot, YourKng
and Anonymous: 136

11.2

Images

File:14.25_Sophia_(Wisdom)_in_the_Celsus_Library_in_Ephesus.JPG Source: http://upload.wikimedia.org/wikipedia/commons/

4/4f/14.25_Sophia_%28Wisdom%29_in_the_Celsus_Library_in_Ephesus.JPG License: CC BY-SA 3.0 Contributors: Own work Original artist: Jos Luiz
File:Aya_sofya.jpg Source: http://upload.wikimedia.org/wikipedia/commons/4/4a/Aya_sofya.jpg License: CC-BY-SA-3.0 Contributors:
? Original artist: ?
File:Commons-logo.svg Source: http://upload.wikimedia.org/wikipedia/en/4/4a/Commons-logo.svg License: ? Contributors: ? Original
artist: ?
File:Ikona_SofiyaPremBozhiyaGRM.jpg
Source:
http://upload.wikimedia.org/wikipedia/commons/8/87/Ikona_
SofiyaPremBozhiyaGRM.jpg License: Public domain Contributors: http://john-petrov.livejournal.com/1233259.html?mode=reply&
style=mine Original artist: Anonymous
File:Meister_des_Hildegardis-Codex_002.jpg
Source:
http://upload.wikimedia.org/wikipedia/commons/5/57/Meister_des_
Hildegardis-Codex_002.jpg License: Public domain Contributors: The Yorck Project: 10.000 Meisterwerke der Malerei. DVD-ROM,
2002. ISBN 3936122202. Distributed by DIRECTMEDIA Publishing GmbH. Original artist: Meister des Hildegardis-Codex
File:Sophia_George_vol.jpg Source: http://upload.wikimedia.org/wikipedia/commons/1/19/Sophia_George_vol.jpg License: Public domain Contributors: VGIAKhMZ Original artist: Unknown
File:Sophia_design.jpg Source: http://upload.wikimedia.org/wikipedia/commons/a/a4/Sophia_design.jpg License: GFDL Contributors:
Transferred from en.wikipedia Original artist: Lee Paxton

11.3

Content license

Creative Commons Attribution-Share Alike 3.0