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WE SHOULD ASK FOR WISDOM. AMBROSE: God at times opens the heart through trials. Then the heart becomes so vast that, like the sands of the sea, it cannot be measured. Listen to holy Solomon, who speaks to us of this openness: “Therefore I prayed, and in me prudence was increased. I implored, and the Spirit of wisdom came to me.” So as to receive wisdom from God, he did not ask for riches or noble descendants or power, but he asked for wisdom. And he obtained everything that he did not ask for. For this reason Scripture says that the vastness of his heart was so great that, like the sand of the sea, it could not be measured. So that you would understand this greatness, he consciously says of himself, “Write it in the vastness of your heart.” Therefore, one who has wisdom should not keep it hidden, not even for an instant, but should celebrate it in public. He should proclaim everywhere, with authority, what prudence inspires in him. EXPOSITIONS ON THE PSALMS 43.93.

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CHRIST’S WISDOM IS HIGHER THAN SOLOMON’S. PSEUDO-AMBROSE: Beloved brothers and sisters, how is it that Solomon, though possessing wisdom in such great abundance and knowing all those things hidden in the secrets of mysterious providence, says that some things are impossible to know? He clearly received wisdom from God. He knew the beginnings of the ordering of the world and about the heavens that all see, suspended at an unreachable height. He knew how the world is surrounded and covered by air, balanced in equilibrium in its midst and attracted downward by its inert weight. He knew the reasons why the eager course of the waves of the liquid element roils within the limits fixed by the shores. He knew the principles and ends of things and the relationship between the two. Nor were the divisions and changes of times unknown to him. He understood how the years succeed one another, as the world completes its cycle, and why the stars followed their course, sometimes unexpectedly going ahead or remaining behind, as well as the place of their rising and setting. And he knew many other things, because he was told them by wisdom. It is surprising that he would say that some things were beyond his reach or that he could not know or see them. But, because everything collected in the divine books by the proclamation of the prophets had its preordained time, it is right that Solomon could not know, prior to the coming of our Lord Jesus Christ, about the flight of an eagle, or a serpent on the rock, or a boat that ploughs the waves or the way of a young man in his youth. It was not yet the time in which the reality would emerge from shadows or the truth from the image. To us, however, our Lord Jesus Christ has shown that everything concerning him was written in the Law and that, for us, nothing is hidden that will not be revealed. And after that book sealed with seven seals, which no one could open except Christ, it was permitted and granted to us to see. We know all things, as the Lord says, “I bless you, Father, Lord of heaven and earth, because you kept these things hidden to the wise and have revealed them to the simple.” Furthermore, “To you it has been given to know this mystery.” And I have said all this, not as a reproach to Solomon because he did not know things that he could not have known but to indicate that it was not yet the time to know them. SERMON 42.2.

Мы сказали о красоте премудрости, засвидетельствовав это Писанием. Нам остается, опираясь на авторитет Писания, сказать о том, что в ней нет никаких пороков, она соединена лишь с прочими добродетелями: Она есть дух ясный, чистый, разумный, святый, благолюбивый, скорый, благодетельный, человеколюбивый, твердый, непоколебимый, спокойный, обладающий всею добродетелью, всевидящий (Прем. 7:22-23). И ниже: Она научает здравомыслию, справедливости и мужеству (Прем. 8:7) Учение от четырех добродетелях (см. примеч. к off. 1:115) получило распространение среди христиан во многом благодаря этому упоминанию добродетелей в Книге Премудрости Соломона. 
 66. Итак, мудрость Свт. Амвросий возвращается к обычному классическому термину prudentia (ср. выше sapientia) проявляет себя во всем, так как она неотрывна от всякого блага. Как она может дать полезный совет, если не обладает справедливостью? Она облечена в постоянство, не боится смерти, не отступает ни перед какими угрозами или страхом, считает, что нельзя изменять правде из-за лести, не страшится изгнания, зная, что для мудрого весь мир является родиной Известное стоическое изречение, восходящее к Сократу, см. у Цицерона: tusc. 5:108 , не пугается бедности, зная, что для мудрого не может быть недостатка ни в чем, потому что для него целый мир богатства (Притч. 17:6) См. выше: off. 1:118. Что может быть превыше того человека, которого не волнует золото, который пренебрегает деньгами Ср. у Цицерона: off. 2:38 и словно с башни Ср. : off. 1:33, 190; Iacob 2. 35; epist. 51:1 взирает с презрением на человеческие страсти? Того, кто поступает подобным образом, люди считают сверхчеловеком: Кто он? И мы восхвалим его, ибо он совершил чудеса в своей жизни (Сирах. 31:9) В Септуагинте (изд. А. Rahlfs): совершил чудо в народе своем. Как можно не восхищаться тем, кто презирает богатства, которые большинство людей ценит выше собственной жизни?

THE HOLY SPIRIT IS SINLESS. AMBROSE: We will now speak of the fact that no one is without sin, except God. We ask of our adversaries to teach that there is sin in the Holy Spirit. They cannot teach this, however, instead demanding an authoritative testimony showing why we teach from the Scriptures that the Holy Spirit has not sinned, as one reads of the Son that he has not committed sin. And they would accept that we teach with the authority of Scripture, since it is written, “Because in wisdom there is a spirit intelligent, holy, unique, manifold, subtle, mobile, penetrating, without blemish.” The Scripture calls him “without blemish.” But has it perhaps lied regarding the Son, so you might believe it has also lied regarding the Spirit? In fact, the prophet said in the same passage of the book of Wisdom that “nothing defiled gains entrance into her.” Wisdom is without blemish, and its Spirit is without blemish. If, therefore, there is no sin in the Spirit, he is God. But how could the one who forgives sins be guilty of sin? Therefore he has not committed sin. And since there is no sin in him, he is not a creature. Every creature is in fact subject to sin. Only the eternal divinity is exempt from sin and without blemish. ON THE HOLY SPIRIT 3.18.134-36.

THE SPIRIT IS MANIFOLD. PSEUDO-AMBROSE: As light does not admit darkness, so the Holy Spirit is by nature incapable of all that is sordid. He departs from thoughts that are without God. He infuses himself into holy souls, transforming them into servants of God and prophets. Therefore, if someone does not have the Holy Spirit, neither the Father nor the Son—from whom he is, and with whom he is one God—will come to him to make their dwelling in him. This is the spirit of wisdom, who is consequently called manifold, since he has many things in himself and is what he has—and in everything he is still one. The things he does do not change him in any way, like the image of a ring left in wax, without leaving the ring. ON THE TRINITY 7.

THE HOLY SPIRIT HAS NO BODY. AMBROSE: If the Spirit came from one place and went to another, then the Father would also be in a place, as well as the Son. If he were to leave a place when sent by the Father or the Son, it would certainly seem, as in godless interpretations, that the Spirit, moving and going to a place, would leave the Father and the Son, as with a body. I say this after the manner of those who say that the Spirit has a descending movement. But the Father is not circumscribed by a place, since he is above all things—not only those of a corporeal nature but also invisible creatures. Nor is the Son limited by the places and times of his works, because as the creator of every creature he is above every creature. And neither is the Spirit of truth, being the Spirit of God, circumscribed by any kind of corporeal limit. Indeed, being incorporeal, he is higher than every intelligible created being, because of the unspeakable fullness of the divinity. He blows where he wills and inspires whom he wills, endowed with power over all things. ON THE HOLY SPIRIT 1.10.117-18.

68. Сын благ, потому что Он сияние славы вечной и чистое зеркало величия Божия и образ благости Его . Как же Он не благ, если Он образ благости? Поистине образ Божий — Бог, но Бог един; также и образ божественной благости благ, но благость едина.

CHRIST IS THE FATHER’S IMAGE. AMBROSE: The apostle says that Christ is the image of the Father. He says in fact that he is the image of the invisible God, the firstborn of all creatures. He speaks of the firstborn, and not of the first created, so that we would believe that by nature he is generated, and first from all eternity. Elsewhere the apostle says, “He made him heir of all things, and through him he also made the world, the one who is the radiance of his glory and the imprint of his being.” The apostle says that he is an image, and Arius says that he is different. Why, then, speak of an image, if he were not the same? People ordinarily do not accept the image of a portrait as being different from the original, but Arius asserts that the Father is different from the Son. He maintains that the Father generated someone who is different from him, as though he were incapable of generating someone like himself. The prophets say, “In your light we see light.” They say, “He is a reflection of the eternal light, an unspotted mirror of the majesty of God and an image of his goodness.” See in how many ways they speak. “Radiance,” because the brightness of the Father’s light is in the Son. “Unspotted mirror,” since the Father is visible in the Son. “Image of his goodness,” since it is not one body seen reflected in another but the whole power of the Godhead in the Son. “Image” teaches that here is no difference. “Imprint” indicates that he is the manifestation of the Father. “Splendor” bespeaks eternity. In fact, the “image” is not the bodily face, nor is it made with colors or from wax but is simply from God. He is from the Father, pouring forth from the spring. ON THE CHRISTIAN FAITH 1.7.48-49.

THE SON IS GOD’S WISDOM. AMBROSE: “O the depths of the riches, the wisdom and the knowledge of God! How inscrutable his judgments and unsearchable his ways! In fact, who has ever known the thoughts of the Lord? Or who has been his counselor? Or who has given him something, so as to receive something in return? Since from him, because of him and for him all things are. To him be glory forever.” Of whom does this speak—the Father or the Son? Perhaps of the Father? But the Father is not the Wisdom of God, because the Wisdom of God is the Son. And what can Wisdom not do, of whom it is written, “Though one, she can do all things; though remaining in herself, she renews all things”? Thus we read that Wisdom is not something temporary but permanent. According to Solomon, then, Wisdom is all-powerful and permanent. You will also read that it is good, because it is written, “Against wisdom, wickedness cannot prevail.” ON THE CHRISTIAN FAITH 143-44.

Кто, неся на лице своем образ красоты и в то же время обладая звериным телом и страшными когтями, стал бы позорить эту возвышенную красоту? Красота добродетелей восхитительна и преславна, и особенно красота премудрости. О ней говорит Писание: Она прекраснее солнца и всех небесных созвездий и превосходит красоту света. Ночь поглощает свет, а злоба неспособна победить премудрость 

THE BEAUTY OF WISDOM. AMBROSE: Who would ever ruin the loveliness of a beautiful face by joining it with a beast-like body and claws? Indeed, the appearance of virtue is admirable and splendid, and especially the beauty of wisdom, as the succession of events narrated by Scripture demonstrates. Wisdom is more dazzling than the sun, and, compared with the light of the constellations, it surpasses them all. Indeed, whereas the night absorbs their light, wickedness cannot overcome wisdom. DUTIES OF THE CLERGY 2.13.64.