Texts in Conversation
Sirach describes Wisdom as emerging from the mouth of the Most High, dwelling in the heavens, and spreading across creation, a striking image of divine presence. Ambrose of Milan draws on this same passage in his teaching on Jesus and the Spirit, showing how Sirach’s depiction of Wisdom was preserved and adapted in Christian theology.
Share:
Sirach 24:3
Ben Sira, Ecclesiasticus
Deuterocanon
1 Wisdom praises herself, and tells of her glory in the midst of her people. 2 In the assembly of the Most High she opens her mouth, and in the presence of his hosts she tells of her glory: 3 "I came forth from the mouth of the Most High, and covered the earth like a mist. 4 I dwelt in the highest heavens, and my throne was in a pillar of cloud. 5 Alone I compassed the vault of heaven and traversed the depths of the abyss.
Date: 195-175 B.C.E. (based on scholarly estimates)
Source
Ambrose On the Holy Spirit 2.5
Early Christian
For although most authorities read de Spiritu, yet the Greek from which the Latins translated have ἐ χ πνεύματος ἁγίου, that is, ex Spiritu Sancto. For that which is of [ex] any one is either of his substance or of his power. Of his substance, as the Son, Who says: I came forth of the Mouth of the Most High; as the Spirit, Who proceeds from the Father; of Whom the Son says: He shall glorify Me, for He shall receive of Mine. But of the power, as in the passage: One God the Father, of Whom are all things.
Date: 390-395 C.E. (based on scholarly estimates)
Source
Search:
Notes and References
"... The Book of Ecclesiasticus [Sirach] has been honored still more highly among the Christians, being cited in the Epistle of James (Edersheim, in Wace, 'Apocrypha,' p. 21), the Didache (4:5), and the Epistle of Barnabas (19:9), while Clement of Alexandria and Origen quote from it repeatedly, as from a γραφή, or holy book. In the Western Church, Cyprian frequently appeals to it in his 'Testimonia,' as does Ambrose in the greater number of his writings. In like manner the Catalogue of Cheltenham, Damasus I., the Councils of Hippo (393) and Carthage (397), Pope Innocent I., the second Council of Carthage (419), and Augustine all regard it as a canonical book. This is contrary, however, to the opinions of the Council of Laodicea, of Jerome, and of Rufinus of Aquileia, which authorities rank it among the ecclesiastical books. It was finally declared canonical by the Council of Trent; and the favor with which the Church has always regarded it has preserved it in its entirety. ..."
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
Your Feedback:
Leave a Comment
Anonymous comments are welcome. All comments are subject to moderation.