It is doubtful whether he revised the entire version of the Old Testament according to the Greek of the Septuagint. Nonetheless, although willing to fight vehemently for the faith, Jerome loved and desired peace. volumes i–vii. The "Vita Malchi, monachi" is a eulogy of chastity woven through a number of legendary episodes. In the art of the Renaissance he was frequently (and anachronistically) depicted dressed in the robes of a cardinal, a reflection of his stature as a model humanist. To Eustochium. To Castorina, His Maternal Aunt. Letter XVI.
To Pope Damasus. the christian church. (2) From the Septuagint. In spite of their turgid diction they are full of the man's personality. to xxx. His petulance in early correspondence with St. Augustine, stemming from the African’s strictures on Jerome’s biblical efforts, imperilled their mutual respect. To Marcella. Perhaps the influence of that same reaction is to be seen in the doctrine of the monk Pelagius, who gave his name to the principal heresy on grace: Pelagianism. This volume is accurately annotated, including * an extensive biography of the author and his life Contents: The Letters of St. Jerome Letter I.
-- Homilies on Jeremiah and Ezekiel, vol. He asserts that in the Bible there is no material error due to the ignorance or the heedlessness of the sacred writer, but he adds: "It is usual for the sacred historian to conform himself to the generally accepted opinion of the masses in his time" (P.L., XXVI, 98; XXIV, 855). During this period the exegetical vocation of St. Jerome asserted itself under the influence of Pope Damasus, and took definite shape when the opposition of the ecclesiastics of Rome compelled the caustic Dalmatian to renounce ecclesiastical advancement and retire to Bethlehem. After a few months he was compelled to leave Rome.
The correspondence of St. Jerome is one of the best known parts of his literary output.
Letter XVII. Under these circumstances it came about that when Rufinus, who was a genuine Origenist, called on him to justify his use of Origen, the explanations he gave were not free from embarrassment. To sum up, the Biblical knowledge of St. Jerome makes him rank first among ancient exegetes.
He missed being a theologian, by not applying himself in a consecutive and personal manner to doctrinal questions. In 1684 appeared the edition of Tribbechovius of Gotha (Frankfort and Leipzig) which embodied the emendations of critics up to that date, and was published at the expense of the Protestant Frederick, Duke of Saxony. Letter I. In 1693 came the Benedictine edition of Martianay and Pouget (Paris), which gave the original text of the Vulgate and a new, though still very imperfect arrangement of the Letters and Treatises. From 401 to 410 date what is left of his sermons; treatises on St. Mark, homilies on the Psalms, on various subjects, and on the Gospels; in 415, "Dialogi contra Pelagianos". Letter XXX. vi., Bethlehem, at various times between 391 and 406; Matthew, vol. To Pope Damasus. A censorious spirit against authority, sympathy for the poor which reaches the point of hostility against the rich, lack of good taste, inferiority of style, and misquotation, such are the most glaring defects of these sermons. v., Bethlehem, 381; on Luke, vol. But the true Editio Princeps, containing Jerome's works as a whole, is that of Erasmus (Basle, 1516-20), who bestowed on it his great critical power, aided by his strong admiration for Jerome. From this period we have the translation of the homilies of Origen on Jeremias, Ezechiel, and Isaias (379-81), and about the same time the translation of the Chronicle of Eusebius; then the "Vita S. Pauli, prima eremitae" (374-379). The "Apologetici adversus Rufinum" dealt with the Origenistic controversies. To Paula Letter XXXI. We must make special mention of the translation of the homilies "In Canticum Canticorum", the Greek original of which has been lost. To Paula. Jerome recognizes the legitimacy of marriage, but he uses concerning it certain disparaging expressions which were criticized by contemporaries and for which he has given no satisfactory explanation. In 406, he commented on Osee, Joel, Amos, Zacharias, Malachias; in 408, on Daniel; from 408 to 410, on the remainder of Isaias; from 410 to 415, on Ezechiel; from 415-420, on Jeremias.
The explanatory notes, however, are not as complete as might be wished, and the references are often wrong or imperfect. St. Jerome - St. Jerome - Major literary works: The literary legacy of Jerome’s last 34 years (in Palestine) is the outgrowth of contemporary controversies, Jerome’s passion for Scripture, and his involvement in monastic life. This commentary has high value for the academic world and is of particular value for research. Meanwhile the critical faculty had been aroused. These letters, which had already met with great success with his contemporaries, have been, with the "Confessions" of St. Augustine, one of the works most appreciated by the humanists of the Renaissance. He went to Rome, probably about 360, where he was baptized, and became interested in ecclesiastical matters. On this subject Jerome wrote his "Dialogi contra Pelagianos". The theological writings of St. Jerome are mainly controversial works, one might almost say composed for the occasion. iii., Rome and Bethlehem, 385-87. IV.
x. -- The writings of Jerome were, on the whole, well preserved, owing to the great honour in which he was held, in the Middle Ages. Letter XXXIII. To Rufinus the Monk. This latter version was made from a much older, and at times much purer, Hebrew text than the one in use at the end of the fourth century. St Jerome bequeathed to the Church “devotion to the Sacred Scripture, a ‘living and tender love’ for the written word of God,” says Pope Francis in a new Apostolic Letter on the 1600th anniversary of the death of the great Doctor and Father of the Church. St. Jerome answers in various ways. "The Sacred Writings Of ..." provides you with the essential works among the Christian writings.
| Irondale, AL 35210 |. Letter XLVII. Share with your friends. He is a monk addressing monks, not without making very obvious allusions to contemporary events. The Chronicle of Eusebius would, if translated at all, find its place in the works of Eusebius. To Marcella. Jerome’s Bethlehem commentaries suffer at times from hasty composition, excessive dependence on his predecessors, and a predilection for allegorical interpretation. Between 390-394 he translated the Books of Samuel and of Kings, Job, Proverbs, Ecclesiastes, the Canticle of Canticles, Esdras, and Paralipomena. The Pelagian problem—named for the heretical British monk Pelagius, who minimized the role of divine grace in salvation—was transplanted to Palestine from Rome with the personal appearance of the author of this heresy, and it called forth Jerome’s finest controversial work, Dialogi contra Pelagianos (three books, 415), in which his use of fictitious interlocutors makes his arguments uncommonly impersonal. (4) Translation of Didymus on the Holy Spirit, Rome and Bethlehem, 385-87, vol. -- The Psalms as used at Rome, written in Rome, 383, and the Psalms as used in Gaul, written at Bethlehem about 388. Letter XLI. St Jerome bequeathed to the Church “devotion to the Sacred Scripture, a ‘living and tender love’ for the written word of God,” says Pope Francis in a new Apostolic Letter on the 1600th anniversary of the death of the great Doctor and Father of the Church. The Sacred Writings of Saint Jerome - Ebook written by St. Jerome. To Asella. To Marcella. Contents: The Letters of St. Jerome Letter I. This first volume incorporates Letters 1 through 50, and are an excellent cross-section of St. Jerome's early theological and ecclesiastical thought. Letter XXXII. Therefore one must determine if the text, in which the difficulties arise, has not been altered by the copyist. The Gallican Psaltery is collated with the Hebrew, and shows by obeli () the parts which are in the LXX. To Eustochium. Letter XL. This rigorist sect had adherents almost everywhere, and even in Rome it was very troublesome. Jerome’s ascetical interests at Bethlehem are mirrored not only in his controversies but in his life of Malchus, the monk captured by Bedouins; a biography of Hilarion, with its miracles and journeyings; a translation of Coptic ascetical works (e.g., the Rule of Pachomius); homilies to monks; and a significant segment of his correspondence. Relating to a period covering half a century they touch upon most varied subjects; hence their division into letters dealing with theology, polemics, criticism, conduct, and biography.
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