Sophronius Eusebius Hieronymus , known as St. Jerome, born at Stridon around 347, was not baptized until about 360 or 366, when he had gone to Rome with his friend Bonosus (who may or may not have been the same Bonosus whom Jerome identifies as his friend who went to live as a hermit on an island in the Adriatic) to pursue rhetorical and philosophical studies. He studied under the grammarian Aelius Donatus. There Jerome learned the Greek and Latin languages.
As a student in Rome, he engaged in the superficial activities of students there, which he indulged in quite casually but suffered terrible bouts of repentance afterwards. To appease his conscience, he would visit on Sundays the sepulchers of the martyrs and the Apostle in the catacombs. This experience would remind him of the terrors of hell.
Jerome used a quote from Vergil ... “The horror and the silences terrified their souls” ... to describe the horror of hell. Jerome initially used classical authors to describe Christian concepts such as hell that indicated both his classical education and his deep shame of their associated practices, such as pederasty. Although initially skeptical of Christianity, he was eventually converted.
After several years in Rome, he travelled with Bonosus to Gaul and settled in Trier where he seems to have first taken up theological studies, and where he copied, for his friend Tyrannius Rufinus, Hilary of Poitiers' commentary on the
Psalms and the treatise
De synodis. Next came a stay of at least several months, or possibly years, with Rufinus at Aquileia, where he made many Christian friends.
Some of these accompanied him when he set out about 373 on a journey through Thrace and Asia Minor into northern Syria. At Antioch, where he stayed the longest, two of his companions died and he himself was seriously ill more than once. During one of these illnesses (about the winter of 373—374), he had a vision that led him to lay aside his secular studies and devote himself to God. He seems to have abstained for a considerable time from the study of the classics and to have plunged deeply into that of the Bible, under the impulse of Apollinaris of Laodicea, then teaching in Antioch and not yet suspected of heresy.
Seized with a desire for a life of ascetic penance, he went for a time to the desert of Chalcis, to the southwest of Antioch, known as the Syrian Thebaid, from the number of hermits inhabiting it. During this period, he seems to have found time for study and writing. He made his first attempt to learn Hebrew under the guidance of a converted Jew; and he seems to have been in correspondence with Jewish Christians in Antioch. Around this time he became interested in the Gospel according to the Hebrews, which he would later write was the true Gospel of Matthew.
Returning to Antioch in 378 or 379, he was ordained by Bishop Paulinus, apparently unwillingly and on condition that he continue his ascetic life. Soon afterward, he went to Constantinople to pursue a study of Scripture under Gregory Nazianzen. He seems to have spent two years there; the next three (382-385) he was in Rome again, attached to Pope Damasus I and the leading Roman Christians. Invited originally for the synod of 382, held to end the schism of Antioch, he made himself indispensable to the pope, and took a prominent place in his councils.
Among his other duties, he undertook a revision of the Latin Bible, to be based on the Greek New Testament. He also updated the Psalter then at use in Rome based on the Septuagint. Though he did not realize it yet, translating much of what became the Latin Vulgate Bible would take many years, and be his most important achievement (see Writings- Translations section below).
In Rome he was surrounded by a circle of well-born and well-educated women, including some from the noblest patrician families, such as the widows Lea, Marcella and Paula, with their daughters Blaesilla and Eustochium. The resulting inclination of these women to the monastic life, and his unsparing criticism of the secular clergy, brought a growing hostility against him among the clergy and their supporters. Soon after the death of his patron Damasus (10 December 384), Jerome was forced to leave his position at Rome after an inquiry by the Roman clergy into allegations that he had an improper relationship with the widow Paula.
Additionally, his condemnation of Blaesilla's hedonistic lifestyle had led her to adopt aescetic practices, but worsened her physical weakness to the point that she died just four months after starting to follow his instructions; much of the Roman populace were outraged at Jerome for causing the premature death of such a lively young woman, and his insistence to Paula that Blaesilla should not be mourned, and complaints that her grief was excessive, were seen as heartless, polarising Roman opinion against him.
In August 385, he returned to Antioch, accompanied by his brother Paulinianus and several friends, and followed a little later by Paula and Eustochium, who had resolved to end their days in the Holy Land. In the winter of 385, Jerome acted as their spiritual adviser. The pilgrims, joined by Bishop Paulinus of Antioch, visited Jerusalem, Bethlehem, and the holy places of Galilee, and then went to Egypt, the home of the great heroes of the ascetic life.
At the Catechetical School of Alexandria, Jerome listened to the catechist Didymus the Blind expounding the prophet Hosea and telling his reminiscences of Anthony the Great, who had died 30 years before; he spent some time in Nitria, admiring the disciplined community life of the numerous inhabitants of that "city of the Lord," but detecting even there "concealed serpents," i.e., the influence of Origen of Alexandria. Late in the summer of 388 he was back in Palestine, and spent the remainder of his life in a hermit's cell near Bethlehem, surrounded by a few friends, both men and women (including Paula and Eustochium), to whom he acted as priestly guide and teacher.
Amply provided by Paula with the means of livelihood and of increasing his collection of books, he led a life of incessant activity in literary production. To these last 34 years of his career belong the most important of his works; his version of the Old Testament from the original Hebrew text, the best of his scriptural commentaries, his catalogue of Christian authors, and the dialogue against the Pelagians, the literary perfection of which even an opponent recognized. To this period also belong most of his polemics, which distinguished him among the orthodox Fathers, including the treatises against the Origenism of Bishop John II of Jerusalem and his early friend Rufinus. As a result of his writings against Pelagianism, a body of excited partisans broke into the monastic buildings, set them on fire, attacked the inmates and killed a deacon, forcing Jerome to seek safety in a neighboring fortress (416).
Jerome died near Bethlehem on 30 September 420. The date of his death is given by the
Chronicon of Prosper of Aquitaine. His remains, originally buried at Bethlehem, are said to have been later transferred to the basilica of Santa Maria Maggiore in Rome, though other places in the West claim some relics ... the cathedral at Nepi boasting possession of his head, which, according to another tradition, is in the Escorial.
Translations and commentaries
Jerome was a scholar at a time when that statement implied a fluency in Greek. He knew some Hebrew when he started his translation project, but moved to Jerusalem to strengthen his grip on Jewish scripture commentary. A wealthy Roman aristocrat, Paula, funded his stay in a monastery in Bethlehem and he completed his translation there. He began in 382 by correcting the existing Latin language version of the New Testament, commonly referred to as the Vetus Latina. By 390 he turned to the Hebrew Bible, having previously translated portions from the Septuagint. He completed this work by 405. Prior to Jerome's Vulgate, all Latin translations of the Old Testament were based on the Septuagint. Jerome's decision to use a Hebrew text instead of the Septuagint went against the advice of most other Christians, including Augustine, who considered the Septuagint inspired. Modern scholarship, however, has cast doubts on the actual quality of Jerome's Hebrew knowledge; the Greek Hexapla is now considered as still the main source also for Jerome's "iuxta Hebraeos" translation of the Old Testament.
For the next 15 years, until he died, Jerome produced a number of commentaries on Scripture, often explaining his translation choices. His patristic commentaries align closely with Jewish tradition, and he indulges in allegorical and mystical subtleties after the manner of Philo and the Alexandrian school. Unlike his contemporaries, he emphasizes the difference between the Hebrew Bible "apocrypha" and the
Hebraica veritas of the protocanonical books. Evidence of this can be found in his introductions to the Solomonic writings, the Book of Tobit, and the Book of Judith. Most notable, however, is the statement from his introduction to the Books of Samuel:
This preface to the Scriptures may serve as a helmeted [i.e. defensive] introduction to all the books which we turn from Hebrew into Latin, so that we may be assured that what is outside of them must be placed aside among the Apocryphal writings.
Jerome's commentaries fall into three groups:
- His translations or recastings of Greek predecessors, including fourteen homilies on the Book of Jeremiah and the same number on the Book of Ezekiel by Origen (translated ca. 380 in Constantinople); two homilies of Origen of Alexandria on the Song of Solomon (in Rome, ca. 383); and thirty-nine on the Gospel of Luke (ca. 389, in Bethlehem). The nine homilies of Origen on the Book of Isaiah included among his works were not done by him. Here should be mentioned, as an important contribution to the topography of Palestine, his book De situ et nominibus locorum Hebraeorum, a translation with additions and some regrettable omissions of the Onomasticon of Eusebius. To the same period (ca. 390) belongs the Liber interpretationis nominum Hebraicorum, based on a work supposed to go back to Philo and expanded by Origen.
- Original commentaries on the Old Testament. To the period before his settlement at Bethlehem and the following five years belong a series of short Old Testament studies: De seraphim, De voce Osanna, De tribus quaestionibus veteris legis (usually included among the letters as 18, 20, and 36); Quaestiones hebraicae in Genesim; Commentarius in Ecclesiasten; Tractatus septem in Psalmos 10-16 (lost); Explanationes in Michaeam, Sophoniam, Nahum, Habacuc, Aggaeum. After 395 he composed a series of longer commentaries, though in rather a desultory fashion: first on Jonah and Obadiah (396), then on Isaiah (ca. 395-ca. 400), on Zechariah, Malachi, Hoseah, Joel, Amos (from 406), on the Book of Daniel (ca. 407), on Ezekiel (between 410 and 415), and on Jeremiah (after 415, left unfinished).
- New Testament commentaries. These include only Philemon, Galatians, Ephesians, and Titus (hastily composed 387-388); Matthew (dictated in a fortnight, 398); Mark, selected passages in Luke, Revelation, and the prologue to the Gospel of John. Treating Revelation in his cursory fashion, he made use of an excerpt from the commentary of the North African Tichonius, which is preserved as a sort of argument at the beginning of the more extended work of the Spanish presbyter Beatus of Liébana. But before this he had already devoted to the Revelation another treatment, a rather arbitrary recasting of the commentary of Saint Victorinus, with whose chiliastic views he was not in accord, substituting for the chiliastic conclusion a spiritualizing exposition of his own, supplying an introduction, and making certain changes in the text.
The works of Hippolytus of Rome and Irenaeus greatly influenced Jerome's interpretation of prophecy. He noted the distinction between the original Septuagint and Theodotion's later substitution.
Jerome warned that those substituting false interpretations for the actual meaning of Scripture belonged to the “synagogue of the Antichrist”. “He that is not of Christ is of Antichrist,” he wrote to Pope Damasus I. He believed that “the mystery of iniquity” written about by Paul in 2 Thessalonians 2:7 was already in action when “every one chatters about his views.” To Jerome, the power restraining this mystery of iniquity was the Roman Empire, but as it fell this restraining force was removed. He warned a noble woman of Gaul:
“He that letteth is taken out of the way, and yet we do not realize that Antichrist is near. Yes, Antichrist is near whom the Lord Jesus Christ “shall consume with the spirit of his mouth.” “Woe unto them,” he cries, “that are with child, and to them that give suck in those days.”... Savage tribes in countless numbers have overrun run all parts of Gaul. The whole country between the Alps and the Pyrenees, between the Rhine and the Ocean, has been laid waste by hordes of Quadi, Vandals, Sarmatians, Alans, Gepids, Herules, Saxons, Burgundians, Allemanni, and...alas! for the commonweal!-- even Pannonians.
His
Commentary on Daniel was expressly written to offset the criticisms of Porphyry, who taught that Daniel related entirely to the time of Antiochus IV Epiphanes and was written by an unknown individual living in the second century BC. Against Porphyry, Jerome identified Rome as the fourth kingdom of chapters two and seven, but his view of chapters eight and 11 was more complex. Jerome held that chapter eight describes the activity of Antiochus Epiphanes, who is understood as a "type" of a future antichrist; 11:24 onwards applies primarily to a future antichrist but was partially fulfilled by Antiochus. Instead, he advocated that the “little horn” was the Antichrist:
We should therefore concur with the traditional interpretation of all the commentators of the Christian Church, that at the end of the world, when the Roman Empire is to be destroyed, there shall be ten kings who will partition the Roman world amongst themselves. Then an insignificant eleventh king will arise, who will overcome three of the ten kings... after they have been slain, the seven other kings also will bow their necks to the victor.
In his Commentary on Daniel, he noted, “Let us not follow the opinion of some commentators and suppose him to be either the Devil or some demon, but rather, one of the human race, in whom Satan will wholly take up his residence in bodily form.” Instead of rebuilding the Jewish Temple to reign from, Jerome thought the Antichrist sat in God’s Temple inasmuch as he made “himself out to be like God.”
Jerome identified the four prophetic kingdoms symbolized in Daniel 2 as the Neo-Babylonian Empire, the Medes and Persians, Macedon, and Rome. Jerome identified the stone cut out without hands as "namely, the Lord and Savior".
Jerome refuted Porphyry's application of the little horn of chapter seven to Antiochus. He expected that at the end of the world, Rome would be destroyed, and partitioned among ten kingdoms before the little horn appeared.
Jerome believed that Cyrus of Persia is the higher of the two horns of the Medo-Persian ram of Daniel 8:3. The he-goat is Greece smiting Persia. Alexander is the great horn, which is then succeeded by Alexander's half brother Philip and three of his generals.
Historical writings
- One of Jerome's earliest attempts in the department of history was his Chronicle (or Chronicon or Temporum liber), composed ca. 380 in Constantinople; this is a translation into Latin of the chronological tables which compose the second part of the Chronicon of Eusebius, with a supplement covering the period from 325 to 379. Despite numerous errors taken over from Eusebius, and some of his own, Jerome produced a valuable work, if only for the impulse which it gave to such later chroniclers as Prosper, Cassiodorus, and Victor of Tunnuna to continue his annals.
- Three other works of a hagiological nature are:
- the Vita Pauli monachi, written during his first sojourn at Antioch (ca. 376), the legendary material of which is derived from Egyptian monastic tradition;
- the Vitae Patrum (Vita Pauli primi eremitae), a biography of Saint Paul of Thebes;
- the Vita Malchi monachi captivi (ca. 391), probably based on an earlier work, although it purports to be derived from the oral communications of the aged ascetic Malchus originally made to him in the desert of Chalcis;
- the Vita Hilarionis, of the same date, containing more trustworthy historical matter than the other two, and based partly on the biography of Epiphanius and partly on oral tradition.
- The so-called Martyrologium Hieronymianum is spurious; it was apparently composed by a western monk toward the end of the sixth or beginning of the seventh century, with reference to an expression of Jerome's in the opening chapter of the Vita Malchi, where he speaks of intending to write a history of the saints and martyrs from the apostolic times.
- But the most important of Jerome's historical works is the book De viris illustribus, written at Bethlehem in 392, the title and arrangement of which are borrowed from Suetonius. It contains short biographical and literary notes on 135 Christian authors, from Saint Peter down to Jerome himself. For the first seventy-eight authors Eusebius (Historia ecclesiastica) is the main source; in the second section, beginning with Arnobius and Lactantius, he includes a good deal of independent information, especially as to western writers.
Letters
Jerome's letters or epistles, both by the great variety of their subjects and by their qualities of style, form the most interesting portion of his literary remains. Whether he is discussing problems of scholarship, or reasoning on cases of conscience, comforting the afflicted, or saying pleasant things to his friends, scourging the vices and corruptions of the time, exhorting to the ascetic life and renunciation of the world, or breaking a lance with his theological opponents, he gives a vivid picture not only of his own mind, but of the age and its peculiar characteristics.
The letters most frequently reprinted or referred to are of a hortatory nature, such as
Ep. 14,
Ad Heliodorum de laude vitae solitariae;
Ep. 22,
Ad Eustochium de custodia virginitatis;
Ep. 52,
Ad Nepotianum de vita clericorum et monachorum, a sort of epitome of pastoral theology from the ascetic standpoint;
Ep. 53,
Ad Paulinum de studio scripturarum;
Ep. 57, to the same,
De institutione monachi;
Ep. 70,
Ad Magnum de scriptoribus ecclesiasticis; and
Ep. 107,
Ad Laetam de institutione filiae.
Theological writings
Practically all of Jerome's productions in the field of dogma have a more or less vehemently polemical character, and are directed against assailants of the orthodox doctrines. Even the translation of the treatise of Didymus the Blind on the Holy Spirit into Latin (begun in Rome 384, completed at Bethlehem) shows an apologetic tendency against the Arians and Pneumatomachoi. The same is true of his version of Origen's
De principiis (ca. 399), intended to supersede the inaccurate translation by Rufinus. The more strictly polemical writings cover every period of his life. During the sojourns at Antioch and Constantinople he was mainly occupied with the Arian controversy, and especially with the schisms centering around Meletius of Antioch and Lucifer Calaritanus. Two letters to Pope Damasus (15 and 16) complain of the conduct of both parties at Antioch, the Meletians and Paulinians, who had tried to draw him into their controversy over the application of the terms
ousia and
hypostasis to the Trinity. At the same time or a little later (379) he composed his
Liber Contra Luciferianos, in which he cleverly uses the dialogue form to combat the tenets of that faction, particularly their rejection of baptism by heretics.
In Rome (ca. 383) he wrote a passionate counterblast against the teaching of Helvidius, in defense of the doctrine of The perpetual virginity of Mary and of the superiority of the single over the married state. An opponent of a somewhat similar nature was Jovinianus, with whom he came into conflict in 392 (
Adversus Jovinianum, Against Jovinianus) and the defense of this work addressed to his friend Pammachius, numbered 48 in the letters). Once more he defended the ordinary Catholic practices of piety and his own ascetic ethics in 406 against the Spanish presbyter Vigilantius, who opposed the
cultus of martyrs and relics, the vow of poverty, and clerical celibacy. Meanwhile the controversy with John II of Jerusalem and Rufinus concerning the orthodoxy of Origen occurred. To this period belong some of his most passionate and most comprehensive polemical works: the
Contra Joannem Hierosolymitanum (398 or 399); the two closely connected
Apologiae contra Rufinum (402); and the "last word" written a few months later, the
Liber tertius seu ultima responsio adversus scripta Rufini. The last of his polemical works is the skilfully composed
Dialogus contra Pelagianos (415).