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Until relatively recently, sophiology was almost entirely ignored by Western theologians. The modern West learned about sophiology from the Russians, the influence of which is palpable in the theological aesthetics of Hans Urs von Balthasar and in the Mariology of Louis Bouyer, to name only the most obvious examples. And yet, as this book shows, sophiology is at its core a Western phenomenon—and perhaps ironically, it was originally a Protestant phenomenon, as its fountainhead is the Silesian Lutheran cobbler Jakob Boehme. Indeed, Fr. Cselényi argues that Boehme’s sophiology provides Catholic (and Orthodox) theology with a courageous and vigorous Mariology, a gift that has been for the most part left unopened. During the 17th century, Boehme’s sophiology inspired the Philadelphian Society as well as German Pietism. In the 19th century his influence reached Russia and Solovyov—the first of the Russian sophiologists. Nevertheless, it is only in the last decade or so that sophiology as such has been taken up with any theological gravitas in the West. Throughout his book, in addition to offering insight into the work of “canonical” sophiologists such as Boehme and the Russians, the author also investigates previously unexplored avenues of sophiological insight in ontotheology, in phenomenology, in the Fathers, and in Scholasticism. “The Maternal Face of God? could not have appeared at a more important time, as throughout its pages Fr. Cselényi makes the compelling case for a theology that articulates a clear and refreshing understanding of the relationship of the Divine Feminine to the Trinity, and an ontology that affirms the goodness of Creation.”—MICHAEL MARTIN, author of The Submerged Reality: Sophiology and the Turn to a Poetic Metaphysics

Until relatively recently, sophiology was almost entirely ignored by Western theologians. The modern West learned about sophiology from the Russians, the influence of which is palpable in the theological aesthetics of Hans Urs von Balthasar and in the Mariology of Louis Bouyer, to name only the most obvious examples. And yet, as this book shows, sophiology is at its core a Western phenomenon—and perhaps ironically, it was originally a Protestant phenomenon, as its fountainhead is the Silesian Lutheran cobbler Jakob Boehme. Indeed, Fr. Cselényi argues that Boehme’s sophiology provides Catholic (and Orthodox) theology with a courageous and vigorous Mariology, a gift that has been for the most part left unopened. During the 17th century, Boehme’s sophiology inspired the Philadelphian Society as well as German Pietism. In the 19th century his influence reached Russia and Solovyov—the first of the Russian sophiologists. Nevertheless, it is only in the last decade or so that sophiology as such has been taken up with any theological gravitas in the West. Throughout his book, in addition to offering insight into the work of “canonical” sophiologists such as Boehme and the Russians, the author also investigates previously unexplored avenues of sophiological insight in ontotheology, in phenomenology, in the Fathers, and in Scholasticism. “The Maternal Face of God? could not have appeared at a more important time, as throughout its pages Fr. Cselényi makes the compelling case for a theology that articulates a clear and refreshing understanding of the relationship of the Divine Feminine to the Trinity, and an ontology that affirms the goodness of Creation.”—MICHAEL MARTIN, author of The Submerged Reality: Sophiology and the Turn to a Poetic Metaphysics

In a wide-ranging yet cohesive set of essays--on science, art, education, economics, Sophiology, and both the poisons of our age and their antidote--Michael Martin argues on behalf of an integral Christian culture. His is not a nostalgic yearning for a legendary "Christendom"; rather, his is a project of renewal, an anticipation of the Parousia. At a time when Christianity seems all but in retreat, Martin's Transfiguration open doors into possible futures.

In a wide-ranging yet cohesive set of essays--on science, art, education, economics, Sophiology, and both the poisons of our age and their antidote--Michael Martin argues on behalf of an integral Christian culture. His is not a nostalgic yearning for a legendary "Christendom"; rather, his is a project of renewal, an anticipation of the Parousia. At a time when Christianity seems all but in retreat, Martin's Transfiguration open doors into possible futures.