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УДК 1(09){438:470) ВБК 87.3(2)522-685
THE IMAGE AND THE IDEA OF SOPHIA IN POLISH RESEARCH ON V.S. SOLOVYOV'S PHILOSOPHY
KATARZYNA TURONEK-OSTROWSKA Uniwersity of Ziclona Gora, 71 A, Al. Wojska Polskiego, Zielona Gora, Poland E-mail: katarzynaturonek@gmail.coni
This article-communication is devoted to an analysis of those Polish researchers dealing with VS. Solovyov's philosophy that were interested in the notion of Sophia-Divine Wiidom. The analysis is constructed in the following way. First, the Polish monographs dealing with VfS. Solovyovb philosophy are presented chronologically and then the most important-from the point of view oftheauthors-sophiobgical aspect is singled out Asa result, the article describes various intellectual and historic sources ofVS. Solovyov's ideas eg. Valentinus's gnosis, the Jewish Kabbalah, the German mysticism and Schilling's philosophy. A particular attention is paid to the question of the orthodox character of Sophia - which was a subject of dispute among the Polish scholars dealing with Russian religious philosophy. It is emphasised that the notion of Sophia could not have been accepted by the official Church, since it bridged the gap between God the Absolute and the created world. The ideas presented by the authors of the main Polish monographs on VS. Solovyov's thought were both a motivation behind and a foundation for presenting Sotevyorb ideas on man's freedom, the sense of history and the importance of evolution ofRussianideas. It is concluded that the analysis of Sophia-God Wisdom helped VS. Solovyov (and hence the authors of the monographs devoted to him) in finding the answer to the questions tackled by the intelligentsia.
Key words: Sophia-Divine Wisdom, Sophiology, research in Poland, metaphysical system, Solovyov's philosophy, Kabbalah, misticism, gnosticism, orthodoxy, the Church.
ОБРАЗ И ИДЕЯ СОФИИ В ПОЛЬСКИХ ИССЛЕДОВАНИЯХ ФИЛОСОФИИ В.С. СОЛОВЬЕВА
КАТАЖИНА ТУРОНЕК-ОСТРОВСКА Зеленогурский университет ул. Войска Польского, 71 А, г. Зелена Яра, Польша E-mail: katarzynaturonet@gmail.com
Дан анализ работ польских исследователей творчества B.C. Соловьева, которые занимались проблематикой Софии-Премудрости Божией. В основу анализа положен хронологический принцип отбора работ B.C. Соловьева. Выделен один из самых характерных аспектов его софиологии. В связи с этим уделяется внимание разным интеллектуальным и историческим источникам: философии Соловьева, гностическим взглядам Валентина, еврейской каббале, немецкой мистике, философии Шеллинга. Особое внимание уделено проблеме ортодоксальности существа Софии, вызвавшей интерпретационные споры в среде польских исследователей русской религиозной философии. Подчеркивается, что наука о Софии не могла быть принята официальной Церковью, так как ликвидировала пропасть между Богом-Абсолютом и сотворенным миром. Все рассуждения авторов польских монографий, посвященных творчеству Соловьева, послужили предлогом и одновременно фундаментом для анализа соловьевскихрассуждений о свободе человека, смысле
истории, эволюции русской идеи. Делается вывод, что рассуждения о Софии-Премудрости Божией помогли самому B.C. Соловьеву (а следовательно, и авторам монографий о кем) найти ответы на вопросы, которые ставила перед собой интеллигенция.
Ключевые слова: София-Премудрость Кожин, софиология, польские исследования, метафизическая система, философская концепция B.C. Соловьева, каббала, мистика, гностицизм, ортодоксия, Церковь.
Poland has a long tradition of the analysis of the notion of Sophia1. This article presents the interpretation of Vladimir Solovyov's Sophiological ideas presented in the most important Polish publications on the topic.
Solovyov's Sophiological ideas have been the subject of a number of deep philosophical and theological studies2. The issues related to its orthodoxy are some of the most important problems in Sophia studies. These problems proved to be contentious among scholars dealing with Solovyov. A distinguished Polish theologian dealing with the Orthodox Church, Father Jerzy Klinger defended Solovyov's proposition. This line was also continued by Father Henryk Paprocki, who concluded lhat Sophiology is a philosophical, not theological, doctriile and as such cannot be evaluated from a dogmatic point of view [1, p. 200-201]. Father Paprocki claims that even if the origins of Sophiology lie outside the Church, the very doctrine can be included into Church's teachings: „According to a common opinion, Solovyov, similarly to Florenski and Bulgakov, created philosophical systems that were separate from the teachings of the Church, that they were romantic dreamers. This meant that St. Athanasius the Great the Cappadocian Fathers, St. Maximus the Confessor were dreamers too and their voice is not the authentic Confession of Faith" [1, p. 207]. Hence, one should not allow himself to be influenced by common beliefs.
Grzegorz Przebinda in his monograph on Solovyov states that „no {...) researcher claiming that Sophia is his [Solovyov's K.T.] fundamental idea was able to produce a work on him, where all other notions would have been derived from the very idea of metaphysical Sophia. An analysis of the ontological status of Sophia, which is genetically connected to the history of humankind [...]" [2, p. 11], is contained in the section entitled Proba wolnej teozofii [An attempt at free theosophyj.The word attempt means that Solovyov was not successful in his ambition of creating a system [2, p. 27]. The researcher points out that Solovyov's metaphysics meets history as „the structure of the Absolute was shaped in a way to allow the creation of man, who in turn, together with all creation, must return to God: and this can only be done within a historical
1 A deep critical analysis of Sophiology was presented 1937 Father Antoni Pawlowski, vid. A. Pawlowski. Sofiologia Wlodzimierza Solowjowa, Collectanea Theologica.1937. N18.
2 E Morozov, archim., Rieligiozno-filosofkoye mirrowozzrieniye VS. Solov'ev, Warszawa. 1928; J. Pryszmont. Zagadnienie wstydu w etyce Wlodzimierza Solowjowa. Warszawa, 1968; G. Przebinda. Wlodzimierz Solowjow wobec historii. Krakow, 1992; L. Kiejzik. Wlodzimierz Solowjow. Zielona Göra, 1997; J. Dobieszewski. Wlodzimierz Solowjow. Studium osobowoäci filozoficznej. Warszawa, 2002; J. Krasicki., Bog, czlowiek i zlo. Studium filozofii Wlodzimierza Solowjowa. Wroclaw, 2003; M. Kita. Klucz do iywych przekonan. Chrystologia filozoficzna Wlodzimierza Solowjowa. Krakow, 2005; A. Ostrowski. Solowjow. Teoretyczne podstawy filozofii wszcchjcdnosci. Lublin, 2007
process"[2, p. 45]. This means that Solovyov's theosophy is historically-oriented with man at the centre of metaphysical considerations.
Lilianna Kiejzik is the author of another Polish monograph on the topic, entitled Wlodzimierz Solowjow and published in 1997. The author, in the section entitled Sophia -prawdziwafilozofia i wiedza, czylijednosc pozncmkt, analyses the way in which Solovyov approached the construction of integral knowledge, which would unify all the principles, to the obtaining of Sophia, understood as comprehensive knowledge [3, p. 7]. The researcher presented the sources for Sophia studies, from Gnosticism, to Christianity and Luria's Kabbalah [3,p. 113-120]. When analysing an early work by Solovyov entitled Sophia, Kiejzik, after Losiev, states: „Sophia has not been completely unambiguously presented here, hence the reader is not quite sure who (or what) Sophia is. Sometimes it is Solovyov's alter ego, whereas sometimes he talks to her or describes her" [3, p. 120], another fragment claims that he was trying to find the meaning of the world in the image of „eternal femininity','his „Radiant Friend" [3, p. 160]. Hence Sophia appears to be an idealised woman. Hie researcher disagrees with Losiev opinions on the chaos and inconsistencies found in some parts of Solovyov's work, stating that not all logical theories and constructions are created in their final form [3, p. 124-125]. Hence, the apparent chaos should not be taken to lessen the importance of the notion of Sophia.
Janusz Dobieszewski in his publication on Solovyov3 points out that „it seems that [he] tried to confirm, through the idea of Sophia, that the embodiment and humanisation of God was present «from the beginning», as implicitly belonging to the essence of God's perfection (positive unity); on the other hand, Sophia was to metaphysically and factually (phenomenally) confirm the divine perspective of man. Humanisation of God and divination of man were imprinted in the cosmic and historical process and, as such, becoming objective, which was not altered even by certain dramatic turning points in the history of nature and society" [4, p. 1]. According to Dobieszewski „the final aim of Solovyov's Sophiology was bridging the gap between God and man with a solid, continuous substance that, in essence, was a mixture of divine and human" [4, p. 10-11]. The extent, to which such a „mixture" supports the differences between God and man and to which it creates easy illusions of divinity for man and does not induce God to a pantheistic enslavement of the world - remains an open question. The author notices that Solovyov must have noticed such problems and this gave his Sophiology a quality of being constantly unfulfilled and unfinished [4, p. 11].
A researcher from Wroclaw, Jan Krasicki deals with similar issues. He focused on showing the relation between good and evil. Krasicki claims that according to Solovyov „the origin of evil is «meta-physical» - pre-anthropologic and pre-cosmic -and is related to the Fall of the being «intermediate» between God-Absolute and the world called «Sophia-Soul of the world»"4. In Krasicki's view, Solovyov tried
3 J. Dobieszewski. Wlodzimierz Solowjow. Studium osobowosci filozoficznej. Warszawa, 2002.
4 J, Krasicki. Bog, czlowiek i zlo. Studium filozofii Wlodzimierza Solowjowa. Wroclaw, 2003. P 59. Krasicki, as do other researchers, notices that Solovyov believed in the existence of a non-canonical book allegedly authored by Salomon, entitled Sophia (Chochma, in Hebrew);a mention of this can be found in the canonical Book of Proverbs. Vid. Krasicki, B6g. czlowiek i zlo... op, cit. E 60.
to bring the study of Sophia closer to the Church, to give her an „orthodox" character and to show that it is rooted in the tradition of the Church [5, p. 60]. For he claimed that God created the world in an indirect manner in a defined substrate, in the feminine element, which (as Krasicki points out) is translated in the Latin versions of the Bible as principium „In fact - he says - it means a «feminine noun», and if we consider that the word is feminine and that the related «masculine form is rosz caput, the head», is used in Hebrew theology to denote God as the highest and absolute head of everything that exists - then we see that the appropriate meaning of the term reszit, that is the feminine form of rosz, is expressed in Chapter VIII of Proverbs that state reszit, to be the Pre-temporal Wisdom of Jehovah" [5, p. 60-61]. Krasicki reaches a conclusion that the above reasoning is evidently related to the notions presented in Luria's Kabbalah [5, p. 49]. He continues „The most fundamental cosmological principle to be found in Solovyov's arguments can be stated as follows. God does not create the world directly but by the system of ideal «intermediate» creations, using the system of Plato's «monads-ideas», unified in Sophia" [5, p. 64]. Sophia is the universal substance, the true Divine Wisdom, which is still however under God's powers. Here, a question of the source of evil arises. Krasicki believes that „the answer lies in one word of a key meaning not only to the theory of the Fall of Sophia-Soul of the Wold but also to the entire system created by Solovyov. This word is «freedom»" [5, p, 63]. Solovyov himself stated this as follows: „By the Free act of the Soul of the World, the world unified by her separated from God and fell into a multitude of mutually alien elements (...)" [6, p. 147]. The essence of the fall is that the Soul rebelled against God.
The main point of reference for Marek Kita - the author of another monograph on Solovyov5, is the „question of Christian dogmas'; influencing the entirety of Solovyov's views. Kita claims that Solovyov presents theological and philosophical views referring to the dogmas of faith, which are inconsistent. This can be observed in Solovyov's metaphysics, where the notion of bipolar being is presented. Kita agrees here with Evgenij Trubeckoj, according to which Solovyov initially aimed at creating an alternative for pantheistic theories but unwittingly falls under the influence of this approach [7, p. 84]. The researcher suggests that Solovyov's Sophiology leads to determinism and can be understood as the „rush for gnosis" [7, p. 85]. Kita in the section entitled Logos i Sofia emphasises that Solovyov; „warned that talking about Sophia as the «essential element of a Deity» does not mean «introducing new gods» to Christianity. She appears under the Hebrew name of Chochma as a part of Old Testament tradition described in the non-canonical Book of Wisdom and Book of Proverbs" [7, p. 53]. He goes on to interpret the following fragment: „«The Lord brought me forth as the first of His works» (Proverbs 8:22), depicts Sophia as an idea that God has before Him in His creation and that He realises" [7, p. 53]. The researcher emphasises that Solovyov's anthropology was tightly connected to Christology; according to him „The philosopher referred to the distinction that had been made in «God's body» of two types of unity, analogous
5 M. Kita. Klucz do zywych pizekonari. Chrystologia filozoficzna Wlodzimierza Soto^owa. Krakow,2005.
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to the difference observed in natural organisms between active soul and actualised body" [7, p. 53]. Christ is the first unity as the proper Divine Being, with the other unity being Sophia, which is the principle of humanity.
In 2007 in Lublin the monograph by Andrzej Ostrowski entitled Solawjow teoretyczne podstawy filozofii wszechjednosci was published. In the section Kobiecosc Boza jako niebianski przedmiot ludzkiej milosci he explains that Divine Femininity has a double, symbolic dimension. He states: „The first meaning is symbolic as - in Solovyov - «Divine Femininity» is a poetic expression of all-unity" [8, p. 347-348]. Then Ostrowski describes the second symbolic meaning of Divine Femininity; he writes: „An analysis of «Divine Femininity» poetically conceived as «feminine beauty» embodies all-unity and is at the same time a double culmination of these considerations. Double - as besides the substantial aspect, the chronological one is also important" [8, p. 348-349]. Ostrowski argues that Divine Femininity has a bipolar meaning as it is a living spiritual being capable deeds and full of powers and that she is the unifying „element" and it is through her that the final synthesis is reached [8, p. 348-349]. The Divine Femininity is at the same time the Divine Wisdom, which complements God. Ostrowski asks why Solovyov identified Divine Wisdom with Femininity. Hie similarity to the natural predispositions of a woman suggests itself here, as she is the only one capable of bearing children, with the masculine element being not sufficient, which is the natural order. Talking about Solovyov himself, Ostrowski adds that „in his considerations he constantly balanced between Christian dogmas, Kabbalah, broadly conceived wisdom of the East and the secret knowledge revealed in a medium-like trance, with the main object being Sophia - woman" [8, p. 350-351]. Solovyov's theory of knowledge and his metaphysical ideas indicate that the absolute person viewed as a microcosm is parallels macrocosm. From a practical perspective, God is the embodiment of the macrocosm with His inseparable Wisdom, which is the case when the Absolute-unity is the embodiment of the microcosm. When it comes to the final embodiment, that is the Absolute-synthesis, in practical terms this is the final combination of God and man. Ostrowski claims that „This relation is connected to synergy, which in turn is possible not only through Christ as God-man but also through «Divine Femininity» as the heavenly object of our love" [8, p. 351]. It turns out that Sophia should be the love of man and through this love people will be able to connect with God.
There are two main aspects taken into account by the Polish researchers of the notion of Sophia. The first aspect - the mystical side, when influenced by his visions Solovyov sees Sophia, first as a child, during the Ascension Day mass of 1862, then in the British Museum Library in 1875 and finally, at the end of his life on a desert near Cairo in 1898. The poem written afterwards, entitled Three Meetings summarises his visions of Sophia. The second aspect - which can be called speculative-systemic one and as Janusz Dobieszewski emphasises „is (...) objectively much more important that the personal-mystical approach. Only this aspect allows one to follow the real development and tensions present in Solovyov's philosophy in its entirety and not to lose the notion of Sophia in ambiguities and emotional exaltations; it opens up the possibility of giving this term an important philosophical and theological meaning" [9, p. 284]. The above opinion is confirmed by many, who analysed Solovyov, including
Sergei Bulgakov, Marian Zdziechowski and Alexandre Kojeve 6 The Polish researchers of Solovyov's philosophy indicated that Solovyov's Sophia has many different intellectual and historical sources, including Valentinus's gnosis, Jewish Kabbalah in the interpretation of Isaac Luria and German mysticism as presented by Paracelsus, Boehme, as well as Schelling's philosophy.
References
1. Paprocki, H. Obietnica Ojca. DoSwiadczenie Ducha Swi^tego w Kosciele prawostawnym. Bydgoszcz, 2001.220 p.
2. Przebinda, G, Wlodzimierz Sotowjow wobec historii. Krakow, 1992.234 p.
3. Kiejzik, L. Wlodzimierz Sotowjow. Zielona Gora, 1997.199 p.
4. Dobieszewski, J. Sofiologia w perspektywie filozoficznej. Studia Bobolanum, 2005, vol. 1, pp. 5-14.
5. Ktasicki, J. Bog, cztowiek i zto. Studium filozofii Wlodzimieiza Solowjowa. Wroclaw, 2003.416 p.
6. Solov'ev, VS. Cytieniya о Bogoclowieczestwie [Lectures on Godmanhood],in Solov'ev, VS. Sobranie sochmeniy, vol 3 [Collected Works, vol. 3], Bruxelles, 1966.440 p.
7. Kita, M. Klucz do zywych przekonari. Chrystofogia fllozoficzna Wtodximierza Solowjowa. Krak6w, 2005. 212 p.
8. Ostrowski, A. Sotowjow. Tteoretyczne podstawy filozofii wszechjednoici. Lublin,2007 379 p.
9. D< ibieszewski, J. Wlodzimierz Sotowjow. Si ud i um osobowosci filozoficznej. Warszawa, 2002.461 p.
Список литературы
1. Paprocki H. Obietnica Ojca. Doswiadczenie Ducha Swi^tego w Kosciele prawostawnym. Bydgoszcz, 2001.220 c.
2. Przebinda G. Wlodzimierz Solowjow wobec historii. Krakow, 1992. 234 c.
3. Kiejzik L. Wlodzimierz Solowjow. Zielona G6ra,1997.199 c.
4. Dobieszewski J. Sofiologia w perspektywie filozoficznej // Studia Bobolanum. 2005. Vol. 1. C. 5-14.
5. Krasicki J. Bog,cztowiek izto. Studium fiiozofliWlodzimierzaSotowjowa. Wroclaw,2003.416c.
6. Solov'ev VS. Cytieniya о Bogoclowieczestwie // Solov'ev VS. Sobranie sochineniy. Bruxelles, 1966. Vol.3.440 p.
7 Kita M. Klucz do zywych przekonaii. Chrystologia filozoficzna Wlodzimierza Solowjowa. Krakow, 2005.212 c.
8. Ostrowski A. Sotowjow. Tteoretyczne podstawy filozofii wszechjednosci. Lublin, 2007.379 c.
9. Dobieszewski J. Wlodzimierz Solowjow. Studium osobowosci filozoficznej.Warszawa,2002.461 c.
6 Cf. Ibidem, p. 284-285. Bulgakov believed that „the notion of the soul of the world is close to the Kantian notion of transcendental object, whose categories are responsible for the universality of cognition*.' Quotation: J. Dobieszewski. Wlodzimierz Solowjow. Studium ... op. cit. P 285. Whereas Zdziechowski initially insisted that „into the secret depths where philosophical ideas were bom and developed, we can enter only with the light of his poetic inspirations "and finally stated that resurrection is no myth, it's logic','M. Zdziechowski, Pesymizm, romantyzm, a podstawy chrzeScijanstwa, vol. 1. Krakow, 1915, p. 343,341. Kojeve, who authored a book on Solovyov's metaphysics, on the other hand wrote that „the mystical experiences of Sophia [...] were the most important facts of Solovyov's life" and added: „as ew are not writing his biography,we are not going to analyse these mystical experiences'.' Quotation after J. Dobieszewski, Wlodzimierz Sotowjow. Studium ... op.cit.R285.
КАТАЖИНА ТУРОНЕК-ОСТРОВСКА
РЕФЕРАТ СТАТЬИ «ОБРАЗ И ИДЕЯ СОФИИ В ПОЛЬСКИХ ИССЛЕДОВАНИЯХ ФИЛОСОФИИ B.C. СОЛОВЬЕВА»
В Польше на протяжении многих лет существует традиция исследования идеи Софии. Еще в 1937 г. о. Антони Павловски представил критический анализ софиологии, к нему присоединились другие. Известный православный богослов о. Ежи Клингер защищал софиологическую доктрину B.C. Соловьева. Эту апологию продолжил о. 1ёнрих Папроцки, который утверждал, что софи-ология - это философская концепция, не богословская, и как таковая не подлежит доктринальной оценке.
Анализ учения о Софии представлен на материале польских исследований XX-XXI вв., посвященных творчеству B.C. Соловьева: «Владимир Соловьев в отношении к истории» (1992) Гжегожа Пжебинды; «Владимир Соловьев» (1997) Лилиаины Киейзик; «Владимир Соловьев. Исследование философской личности» (2002) Януша Добешевского; «Бог, человек и зло. Исследование философии Владимира Соловьева» (2003) Яна Красицкого; «Ключ к живым убеждениям. Философская христология Владимира Соловьева» (2005)-Марека Киты и «Соловьев. Теоретические основы философии всеединства» (2007) Анджея Островского. В последние годы появились новые исследования, но это, в основном, сравнительные анализы отдельных аспектов философии B.C. Соловьева и других представителей русской философии (прежде всего, религиозной), и они в определенной степени повторяют выводы предыдущих исследователей или не относятся к интересующей нас софиологии. Поэтому мы их оставляем без внимания.
Гжегож Пжебинда в своей монографии в качестве основной идеи B.C. Соловьева называет идею Софии. Хотя философу не удалось создать законченную систему, следует обратить внимание на его тезис о том, что сущностью Абсолюта является его стремление к сотворению человека, который в свою очередь (вместе со всей тварью) должен вернуться к Богу, а это осуществится только в историческом процессе. Таким образом, соловьевская теософия ориентирована исторически. Человек становится центром метафизических рассуждений.
Лилианна Киейзик в своей монографии, посвященной «польскому вопросу», вслед за А.Ф. Лосевым утверждает, что концепция Софии хаотична и нецельна, однако это не умаляет значение этой концепции.
Янушь Добешевски в своей докторской диссертации о B.C. Соловьеве обращает внимание на укрепление и очеловечивание Бога у Соловьева, implicite входящее в сущность Божиего совершенства. В свою очередь, София должна метафизически и фактически укрепить божественную перспективу человека. Очеловечивание Бога и обожение человека вписались в космологический и исторический процессы, набирая свойственную им объективность.
Марек Кита, автор очередной монографии, посвященной творчеству B.C. Соловьева, анализирует христианскую догматику, которая повлияла на
всю философию B.C. Соловьева. Кита анализирует также софиологическую доктрину и онтологию русского философа, обращая внимание на полярность бытия. Польский исследователь говорит о том, что софиологию можно понимать как своеобразное «стремление к гнозе», «бег к гнозе». Конечно, это не означает введение новых богов в христианство, так как София под именем Хохма присутствует в Ветхом Завете, а также на страницах неканонических книг.
Ян Красицки, который исследует в своей монографии проблему зла, обратил внимание на факт, что его появление в мире связано с падением Софии -Души мира, которая противилась Богу. Следовательно, зло имеет метафизическое начало. По его мнению, B.C. Соловьев старался свое учение о Софии «уцерковить», придать ему ортодоксальность и показать, что София издавна присутствовала в истории Церкви. Это подтверждает та часть соловьевской софиологии, где он рассуждает об иконах Софии, которые русский народ почитал в средние века.
Анджей Островски в докторской диссертации на тему философии всеединства B.C. Соловьева обратил внимание на ту часть его учения о Софии, которая относится к аспекту вечной женственности. Автор констатирует, что она имеет символическое измерение, является поэтическим выражением идеи всеединства. Одновременно она соединяет все существующее, всю действительность. Как Божественная женственность София дополняет Бога и является Божией Мудростью. Островски поставил вопрос: почему Божественная женственность одновременно является Божией Мудростью? Ответ оказывается простым: ведь только женщина рожает, благодаря ей нас все больше. Следовательно, благодаря женскому элементу мир развивается, мужского элемента для этого недостаточно. Характеризуя самого B.C. Соловьева, Островски говорит, что он балансировал между христианской догматикой, каббалой, мистикой Востока, таинственным знанием, полученным в результате медитаций, предметом которых являлась София - женщина.
Подытоживая сказанное, стоит напомнить, что польские исследователи рассматривали идею, символ и личность Софии, прежде всего, в двух планах. Первый -мистический, когда Соловьеву явилась София, вечная Подруга, таинственная, красивая, незнакомая женщина. Второй - спекулятивно-системный, как подчеркивал Янушь Добешевски, объективно более важный, ибо позволяет проследить действительное развитие философии B.C. Соловьева в ее целостности. Подтверждением этому служит развитие софиологического учения у философов Серебряного века: о. Павла Флоренского, о. Сергия Булгакова, Льва Карсавина, Евгения Трубецкого и других. И несмотря на то, что софиология критиковалась официальными церковными деятелями, а С.Н. Булгакова вообще обвинили в ереси, мировая философия обогатилась интереснейшим, оригинальным учением-концепцией. Она изучается в университетах, о ней пишут многие научные сотрудники. Благодаря исследователям русской религиозной философия она является живой, а не только достоянием истории философии.
