The dogma of the Divine-Humanity represents the special theme of sophiology, which is nothing other than the elaboration of that dogma in all its force. Our contemporary moment lacks the power to give a new, vital interpretation to those dogmatic formulas which the Church preserves in her Tradition, but what it can tell us is that there is not a single dogmatic problem that is not in need of such a re-examination. The center of attention [for sophiology] remains, as ever before, the foundational Christian dogma of the Incarnation: “The Word was made flesh.” We firmly adhere to that dogmatic interpretation which Chalcedon has bequeathed to us. The roots of this dogma reach to the depths of heaven and earth, to the most intimate mysteries of the Holy Trinity and of the created nature of man. Today “Incarnationism” represents the foundation of dogmatic thinking in Anglicanism as well as in Protestantism, not to mention in the ancient Eastern Orthodox and Roman Catholic Churches. But in affirming this, do they realize that this dogma has certain presuppositions? For it necessarily presupposes the doctrine of God, and the doctrines of man and of primordial Divine-Humanity. And it is precisely these presuppositions which are developed in the teaching on the Wisdom of God: sophiology. To an even greater degree, sophiology concerns another dogma recognized by the Church but still less understood and developed: the dogma of the Pentecost, that is, of the pouring out of the Holy Spirit on the world and His abiding in it, in connection with the dogma of the Incarnation; this connection, as well as the truth of the power of Pentecost which abides in the one humanity, is also developed in the sophiological doctrine.
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