Early Christian Beliefs About Christ as Wisdom

Clement of Alexandria, The Stromata (Miscellanies) Direct teaching

But to them who are called, both Jews and Greeks, Christ is the power of God, and the wisdom of God.

Origen, Commentary on John Direct teaching

In other passages, he speaks about Christ as being wisdom, without any such qualification, and of His being power, saying that Christ is the power of God and the wisdom of God, though we might have conceived that He was not the wisdom of God or the power of God, absolutely, but only for us.

Gregory Thaumaturgus, A Sectional Confession of Faith Direct teaching

...outside salvation. Therefore, no one can know God unless he understands the Son. For the Son is the wisdom through whom all things have been created, and these created things make this wisdom known, and in that wisdom God is recognized. But the wisdom of God is not anything like the wisdom that man has. Rather, it is the perfect wisdom that comes from the perfect God and remains forever. It is not like the thought of man, which passes from him in the word that is spoken and immediately ceases to be. Therefore, He is not only wisdom, but also God. Nor is He only the Word, but also the Son. And whether someone perceives God through creation, or is taught to know Him by the Holy Scriptures, it is impossible either to understand Him or to learn about Him apart from His wisdom. And he who rightly calls upon God calls on Him through the Son, and he who comes near to Him in true fellowship comes to Him through Christ. Moreover, the Son Himself cannot be approached apart from the Spirit. For the Spirit is both the life and the holy forming of all things, and when God sends out this Spirit through the Son, He makes the creature like Himself.

Dionysius of Rome, Against the Sabellians Direct teaching

And if Christ is the Word, the Wisdom, and the Power — for the divine writings tell us that Christ is these, as you yourselves know — assuredly these are powers of God.

Hippolytus, Exegetical Fragments Direct teaching

Christ, he means, the wisdom and power of God the Father, has built His house, i.e., His nature in the flesh derived from the Virgin, even as he (John) has said beforetime, The Word became flesh, and dwelt among us.

Cyprian, Connection to 1 Corinthians 1:22 Direct teaching

"Because the Jews require a sign, and the Creeks seek after wisdom: but we preach Christ crucified, to the Jews indeed a stumbling-block, and to the Gentiles foolishness; but to them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God."

Origen, Commentary on John Direct teaching

Christ, he says, was made to us of God, wisdom, and righteousness, and sanctification, and redemption.

Origen, Commentary on John Supporting witness

But each of the sages, in proportion as he embraces wisdom, partakes to that extent of Christ, in that He is wisdom;

Novatian, Treatise Concerning the Trinity Direct teaching

...n. But He is of the Father, because He is begotten, whether as the Word, or as the Power, or as the Wisdom, or as the Light, or as the Son. And whatever He is in these ways, since He is from no other source, as we have already said before, than from the Father, and owes His origin to His Father, He could not make a disagreement in the divinity by the number of two Gods, since He received His beginning by being born of Him who is one God. In this way, being both only begotten and first-begotten of Him who has no beginning, He alone is, among all things, both Source and Head. And therefore He declared that God is one, in that He proved Him to be from no source or beginning, but rather the beginning and source of all things. Moreover, the Son does nothing by His own will, nor does anything by His own determination. Nor does He come from Himself, but obeys all His Father's commands and precepts. So although His birth proves Him to be a Son, yet His obedience even to death declares Him the minister of the will of His Father, of whom He is. Thus, by making Himself obedient to His Father in all things, although He also is God, yet He shows the one God, the Father, by His obedience, fro

Victorinus, Commentary on the Apocalypse Direct teaching

...orn. He is from the Father, because He is begotten, whether as the Word, or as the Power, or as the Wisdom, or as the Light, or as the Son. And whatever He is in these ways, since He is not from any other source, as we have already said before, than from the Father, owing His origin to His Father, He could not make a disagreement in the divinity by the number of two Gods, since He received His beginning by being born from Him who is one God. In this way, being both only begotten and first-begotten of Him who has no beginning, He is the only one, of all things both Source and Head. And therefore He declared that God is one, in that He proved Him to be from no source and from no beginning, but rather the beginning and source of all things. Moreover, the Son does nothing by His own will, nor does He do anything by His own decision. Nor does He come from Himself, but obeys all His Father's commands and precepts. So although His birth proves Him to be a Son, yet His obedience even to death declares Him to be the minister of His Father's will, of whom He is. Thus, by making Himself obedient to His Father in all things, although He also is God, He still shows the one God, the Father, b

Lactantius, The Divine Institutes Direct teaching

But the Greeks speak of Him as the Word (Logos), more fittingly than we do when we call Him the word or speech. For Logos means both speech and reason, since He is both the voice and the wisdom of God. Even the philosophers were not ignorant of this divine speech. Zeno presents the Logos as the one who arranges the established order of things and forms the universe. He also calls Him Fate, and the necessity of things, and God, and the soul of Jupiter, following the custom by which they usually think of Jupiter as God. But the words themselves are no obstacle, since the meaning agrees with the truth. For it is the Spirit of God that he called the soul of Jupiter. For Trismegistus, who somehow searched into almost all truth, often described the excellence and majesty of the word, as the example mentioned earlier shows. In it he admits that there is an unutterable and sacred speech, the explanation of which goes beyond the limit of man's ability. I have spoken briefly, as well as I could, about the first nativity. Now I must discuss the second more fully, since this is the subject most debated, so that we may hold out the light of understanding to those who desire to know the truth.

Lactantius, The Divine Institutes Supporting witness

But the Greeks speak of Him as the Logos, more befittingly than we do as the word, or speech: for Logos signifies both speech and reason, inasmuch as He is both the voice and the wisdom of God.

Tertullian, Against Hermogenes Supporting witness

But if this same Wisdom is the Word of God, in the capacity of Wisdom, and (as being He) without whom nothing was made, just as also (nothing) was set in order without Wisdom, how can it be that anything, except the Father, should be older, and on this account indeed nobler, than the Son of God, the only-begotten and first-begotten Word?

Tertullian, Against Hermogenes Typology

You have Wisdom saying, But before the depths was I brought forth, Proverbs 8:24 in order that you may believe that the depths were also brought forth — that is, created — just as we create sons also, though we bring them forth.

Irenaeus, Against Heresies: Book IV Supporting witness

and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation, He declares by Solomon: “God by Wisdom founded the earth, and by understanding hath He established the heaven.

Hippolytus, Exegetical Fragments Supporting witness

As likewise the wise prophet testifies: Wisdom that was before the world, and is the source of life, the infinite Wisdom of God, has built her house by a mother who knew no man — to wit, as He assumed the temple of the body.

Theophilus of Antioch, To Autolycus Supporting witness

He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things.

Theophilus of Antioch, Connection to Proverbs 3:19 Typology

By His wisdom God founded the earth; and by knowledge He prepared the heavens; and by understanding were the fountains of the great deep broken up, and the clouds poured out their dews.

Clement of Alexandria, The Stromata (Miscellanies) Typology

Wherefore Solomon also says, that before heaven, and earth, and all existences, Wisdom had arisen in the Almighty;

Apostolic Constitutions, Apostolic Constitutions Typology

He begot me before all the hills. Proverbs 8:22-25 And again: Wisdom built herself a house.

Dionysius of Alexandria, Exegetical Fragments Supporting witness

He means the wisdom which comes from God, and which also remained with him.

Gregory Thaumaturgus, On the Trinity Direct teaching

...at there is a soul within us joined with the body. Thus then we reason and believe that the Word is begotten by the Father, although we neither possess nor know the clear rationale of the fact. The Word Himself is before every creature, eternal from the Eternal, like spring from spring, and light from light. The word Word, indeed, belongs to those three genera of words which are named in Scripture, and which are not substantial: namely, the word conceived, the word uttered, and the word articulated. The word conceived certainly is not substantial. The word uttered, again, is that voice which the prophets hear from God, or the prophetic speech itself. And even this is not substantial. And lastly, the word articulated is the speech of man formed in air, composed of terms, which also is not substantial. But the Word of God is substantial, endowed with an exalted and enduring nature, and is eternal with Himself, and is inseparable from Him, and can never fall away, but shall remain in an everlasting union. This Word created heaven and earth, and in Him all things were made. He is the arm and the power of God, never to be separated from the Father, by virtue of an indivisible nature,

Hippolytus, Refutation of All Heresies Direct teaching

Therefore this one and highest Deity, by an act of thought, first brought forth the Word (Logos). He did not bring forth a word in the sense of something spoken by a voice, but as the rational thought of the universe, conceived and dwelling in the divine mind. Him alone He brought forth from existing things. For the Father Himself was existence, and the one begotten from Him was the cause of all things that were made. The Word (Logos) was in the Father Himself, carrying the will of Him who begot Him, and fully knowing the mind of the Father. For at the same time that He came forth from Him who begot Him, since He is the firstborn of His Begetter, He has within Himself, like a voice, the ideas conceived in the Father. And so, when the Father commanded the world to come into being, the Word (Logos) completed each part of creation one by one, and in this way pleased God. Some things that multiply by reproduction He made male and female. But whatever beings were made for service and ministry He made either male, or as not needing females, or as neither male nor female. For even their first elements, which were formed out of things that did not exist, namely fire and spirit, water and e

Origen, Commentary on John Background

...wever, the passage does not necessarily mean more than that the heavens were founded by the reason, logos, of God, just as we say that a house is built by the plan, logos, of the architect, or a ship by the plan, logos, of the shipbuilder. In the same way, the heavens were founded, that is, made solid, by the Word of God, for they are of a more divine substance, which for this reason is called solid. For the most part it has little fluidity, nor is it easily melted like other parts of the world, especially the lower parts. Because of this difference, the heavens are said in a special way to be constituted by the Word of God.

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...nly those reasonings called irresistible, and those others, namely, syllogisms. But we preach Jesus Christ crucified. To the Jews, a stumbling-block, because, though knowing prophecy, they did not believe the event. To the Greeks, foolishness. For those who in their own opinion are wise consider it fabulous that the Son of God should speak by man, and that God should have a Son, and especially that that Son should have suffered. Therefore their preconceived idea inclines them to disbelieve. For the coming of the Savior did not make people foolish, and hard of heart, and unbelieving. It made them understanding, open to persuasion, and believing. But those who would not believe, by separating themselves from the voluntary adherence of those who obeyed, were proved to be without understanding, unbelievers, and fools. But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. Should we not understand, as is better, the words, "Has not God made foolish the wisdom of the world?" in a negative sense, as meaning: "God has not made foolish the wisdom of the world"? Then the cause of their hardness of heart will not appear to have come from God, a

Dionysius of Alexandria, Exegetical Fragments Supporting witness

I was uselessly puffed up and increased in wisdom. But it was not the wisdom God has given. It was the wisdom Paul speaks of when he says, "The wisdom of this world is foolishness with God," in 1 Corinthians 3:19. Solomon also experienced this kind of wisdom, a wisdom beyond ordinary prudence and beyond the measure of all the ancients. So he shows its emptiness, as the words that follow also make clear: "And my heart spoke many things: I knew wisdom, and knowledge, and parables, and sciences." But this was not true wisdom or true knowledge. It was the kind that, as Paul says, puffs up. It is also written in 1 Kings 4:32 that he spoke three thousand parables. But these were not spiritual parables. They were only the kind that fit the ordinary ordering of human life, such as sayings about animals or medicines. For this reason he adds, with a mocking tone, "I knew that this also is the spirit's choice." He also speaks of a great amount of knowledge, but not the knowledge of the Holy Spirit. Rather, it is the kind the ruler of this world produces and passes on to people in order to deceive their souls, through eager questions about the measurements of heaven, the position of the earth,

Lactantius, The Divine Institutes Supporting witness

...re called wise were not wise, nor those of later times, who did not hesitate to admit their lack of wisdom, what remains except that wisdom must be sought somewhere else, since it was not found where it was sought? But what reason can we suppose there was for not finding it, though so many minds sought it with the greatest eagerness and labor through so many ages, unless it was because the philosophers looked for it outside their proper bounds? And since they traveled through and explored every part, but found no wisdom anywhere, and since it must necessarily be somewhere, it is clear that it should be sought especially where there seems to be folly. Under that covering, God hides the treasure of wisdom and truth, so that the secret of His divine work may not be openly seen. From this I am accustomed to wonder that, when Pythagoras, and after him Plato, burning with love for searching out the truth, had gone as far as the Egyptians, the Magi, and the Persians so that they might learn their religious rites and institutions, for they suspected that wisdom had to do with religion, they did not go also to the Jews alone, who were the only ones who possessed it at that time, and to w

Irenaeus, Fragments from the Lost Writings of Irenæus Supporting witness

True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which “the natural man receiveth not,” the doctrine of the cross;

Tertullian, Against Marcion Supporting witness

By all these statements, then, he shows us which God he means when he says, "We speak the wisdom of God among those who are mature," in 1 Corinthians 2:6-7. It is that God who has confused the wisdom of the wise, brought the understanding of the prudent to nothing, and turned the world's wisdom into foolishness by choosing the things it calls foolish and using them to bring salvation. He says that this wisdom had once been hidden in things that seemed foolish, weak, and without honor. It had also been concealed under figures, allegories, and mysterious types. But afterward it was to be revealed in Christ, who was appointed as a light to the Gentiles, in Isaiah 42:6, by the Creator, who promised through the mouth of Isaiah that He would uncover the hidden treasures, which eye had not seen. Now, the idea that that god could ever have hidden anything, when he had never made any covering in which to hide it, is completely unbelievable. If he existed, hiding himself would have been impossible, not to mention hiding any of his religious ordinances. The Creator, on the other hand, was well known in Himself, just as His ordinances were. As we know, these were publicly established in Israel

Tertullian, Apology Supporting witness

...ade our demonstration, on the basis of reality? But while the truth we hold is made clear to all, unbelief meanwhile, even at the very time when it is convinced of the worth of Christianity, now well known both for its benefits and from the intercourse of life, takes up the idea that it is not really something divine, but rather a kind of philosophy. "These are the very things," it says, "that the philosophers advise and profess: innocence, justice, patience, sobriety, and chastity." Why then are we not allowed the same freedom and immunity for our teachings that they have, when we are compared with them in what we teach? Or why are they not also forced to the same acts, by refusing which our lives are put in danger, if they are so much like us? For who forces a philosopher to sacrifice, or to take an oath, or to put out useless lamps at midday? No, they openly overthrow your gods, and in their writings they attack your superstitions, and you applaud them for it. Many of them even, with your approval, bark against your rulers. Instead of being thrown to the wild beasts, they are rewarded with statues and salaries. And it is quite right that it should be so. For they are called p

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

"Do not be lifted up because of your wisdom," Proverbs says. "In all your ways acknowledge her, so that she may direct your ways, and so that your foot may not stumble." By these words, he means to show that our actions ought to agree with reason. He also shows that we ought to choose and keep what is useful from all culture. Now the ways of wisdom are various, and they lead straight to the way of truth. Faith is the way. "Your foot shall not stumble" is said in reference to some who seem to oppose the one divine administration of Providence. From where it is added, "Do not be wise in your own eyes," according to the ungodly ideas that revolt against the administration of God. But fear God, who alone is powerful. From where it follows, as a consequence, that we are not to oppose God. The words that follow teach especially clearly that the fear of God is departure from evil. For it is said, "and depart from all evil." Such is the discipline of wisdom, for "whom the Lord loves He chastens," causing pain in order to produce understanding, and restoring to peace and immortality. Accordingly, the Barbarian philosophy that we follow is in reality perfect and true. And so it is said in th

Origen, De Principiis (On First Principles) Supporting witness

but we speak the wisdom of God, hidden in a mystery, which God has decreed before the ages unto our glory;

Dionysius of Alexandria, Exegetical Fragments Supporting witness

not the wisdom which God has given, but that wisdom of which Paul says, The wisdom of this world is foolishness with God.

1 Corinthians 1:21 Supporting witness

For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.

1 Corinthians 3:19 Supporting witness

For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.

1 Corinthians 2:6 Supporting witness

Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: