The sapiential texts themselves which speak of the eternal pre-existence of Wisdom, also speak of the descent, the abasement of this Wisdom, who pitched a tent for herself among men. Thus we already hear echoing the words of the Gospel of John, who speaks of the tent of the Lord’s flesh. He created a tent for himself in the Old Testament: here the temple is shown, and worship in accordance with the Torah; but the New Testament perspective enables us to realize that this was only a prefiguration of the tent that was far more real and meaningful: the tent of Christ’s flesh. And we already see in the Books of the Old Testament that this lowering of Wisdom, her descent in the flesh, also suggests the possibility that she was rejected. St Paul, in developing his Christology, refers precisely to this sapiential perspective: in Jesus he recognizes the eternal Wisdom that has always existed, the Wisdom that descends and pitches a tent for herself among us and thus he can describe Christ as “the power of God and the Wisdom of God” (1 Cor 1: 24), he can say that Christ has become, through God’s work, “our Wisdom, our righteousness and sanctification and redemption” (ibid., v. 30). Similarly, Paul explains that Christ, like Wisdom, can be rejected above all by the rulers of this world (cf. 1 Cor 2: 6-9), so that within God’s plans a paradoxical situation is created, the Cross, which was to transform itself into the means of salvation for the whole human race.