Saint Jerome in the Wilderness by Bernardino Pinturicchio
|Hermit, Priest and Doctor of the Church|
Stridon (possibly Strido Dalmatiae, on the border of Dalmatia and Pannonia)
Bethlehem, Palaestina Prima
|Venerated in||Roman Catholic Church
Eastern Orthodox Church
|Major shrine||Basilica of Saint Mary Major, Rome, Italy|
|Feast||30 September (Western Christianity)
15 June (Eastern Christianity)
|Attributes||lion, cardinal attire, cross, skull, trumpet, owl, books and writing material|
|Patronage||archeologists; archivists; Bible scholars; librarians; libraries; school children; students; translators|
|Major works||The Vulgate
De viris illustribus
Saint Jerome (//; Latin: Eusebius Sophronius Hieronymus; Greek: Εὐσέβιος Σωφρόνιος Ἱερώνυμος; c. 347 – 30 September 420) was an Illyrian Latin Christian priest, confessor, theologian and historian, who also became a Doctor of the Church. He was the son of Eusebius, born at Stridon, a village on the border of Dalmatia and Pannonia. He is best known for his translation of most of the Bible into Latin (the translation that became known as the Vulgate), and his commentaries on the Gospels. His list of writings is extensive. Known as the “protégé” of Pope Damasus I, who died in December of 384, Jerome became well known for outlining the type of lifestyle that was acceptable for Christians living in cosmopolitan centers like Rome. In many cases, he focused his attention to the lives of women and identified how a woman devoted to Jesus Christ should live her life. This concentration stemmed from his close patron relationships with several prominent female ascetics who were members of affluent Roman “senatorial families”.
He is recognised as a saint by the Roman Catholic Church, the Eastern Orthodox Church, the Lutheran Church, and the Church of England (Anglican Communion). Jerome is commemorated on 30 September with a memorial.
Eusebius Sophronius Hieronymus was born at Stridon around 347. He was not baptized until about 360–366, 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 Latin and at least some Greek, though probably not the familiarity with Greek literature he would later claim to have acquired as a schoolboy.
As a student in Rome, he engaged in the superficial escapades and wanton behaviour of students there, which he indulged in quite casually but for which he suffered terrible bouts of repentance afterwards. To appease his conscience, he would visit on Sundays the sepulchers of the martyrs and the Apostles in the catacombs. This experience would remind him of the terrors of hell:
"Often I would find myself entering those crypts, deep dug in the earth, with their walls on either side lined with the bodies of the dead, where everything was so dark that almost it seemed as though the Psalmist's words were fulfilled, Let them go down quick into Hell. Here and there the light, not entering in through windows, but filtering down from above through shafts, relieved the horror of the darkness. But again, as soon as you found yourself cautiously moving forward, the black night closed around and there came to my mind the line of Vergil, "Horror ubique animos, simul ipsa silentia terrent'".
Jerome used a quote from Virgil—"On all sides round horror spread wide; the very silence breathed a terror on my soul"—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 which was found in Rome. 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 southeast of Antioch, known as the "Syrian Thebaid", from the number of hermits inhabiting it. During this period, he seems to have found time for studying 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 had copied for him a Hebrew Gospel, of which fragments are preserved in his notes, and is known today as the Gospel of the Hebrews, and which the Nazarenes considered to be the true Gospel of Matthew. Jerome translated parts of this Hebrew Gospel into Greek.
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, then left, and the next three (382–385) he was in Rome again, as secretary to Pope Damasus I and the leading Roman Christians. Invited originally for the synod of 382, held to end the schism of Antioch as there were rival claimants to be the proper patriarch in Antioch. Jerome had accompanied one of the claimants, Paulinus back to Rome in order to get more support for him, and distinguished himself to the pope, and took a prominent place in his councils.
He was given duties in Rome, and he undertook a revision of the Latin Bible, to be based on the Greek manuscripts of the New Testament. He also updated the Psalter containing the Book of Psalms 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 towards the monastic life, away from the indulgent lasciviousness in Rome, and his unsparing criticism of the secular clergy of Rome, brought a growing hostility against him among the Roman clergy and their supporters. Soon after the death of his patron Damasus (10 December 384), Jerome was forced by them to leave his position at Rome after an inquiry was brought up by the Roman clergy into allegations that he had an improper relationship with the widow Paula. Still, his writings were highly regarded by women who were attempting to maintain a vow of becoming a consecrated virgin. His letters were widely read and distributed throughout the Christian empire and it is clear through his writing that he knew these virgin women were not his only audience.
Additionally, his condemnation of Blaesilla's hedonistic lifestyle in Rome had led her to adopt ascetic practices, but it affected her health and 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 left Rome for good and returned to Antioch, accompanied by his brother Paulinian 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 later declared anathema, of Bishop John II of Jerusalem and his early friend Rufinus. Later, 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).
It is recorded that 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 translating the Hebrew Bible from the original Hebrew, having previously translated portions from the Septuagint which came from Alexandria. He believed that the Council of Jamnia, or mainstream Rabbinical Judaism, had rejected the Septuagint as valid Jewish scriptural texts because of what were ascertained as mistranslations along with its Hellenistic heretical elements. He completed this work by 405. Prior to Jerome's Vulgate, all Latin translations of the Old Testament were based on the Septuagint not the Hebrew. Jerome's decision to use a Hebrew text instead of the previous translated Septuagint went against the advice of most other Christians, including Augustine, who thought the Septuagint inspired. Modern scholarship, however, has cast doubts on the actual quality of Jerome's Hebrew knowledge. Many modern scholars believe that the Greek Hexapla is the main source 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 in using the original Hebrew rather than suspect translations. 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.
Historical and hagiographic writings
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Jerome is also known as a historian. One of his earliest historical works 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.
Of considerable importance as well is the De viris illustribus, which was 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.
Four works of a hagiographic 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 6th or beginning of the 7th 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.
Jerome's letters or epistles, both by the great variety of their subjects and by their qualities of style, form an important 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 and against sexual immorality among the clergy, 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. Because there was no distinct line between personal documents and those meant for publication, we frequently find in his letters both confidential messages and treatises meant for others besides the one to whom he was writing.
Due to the time he spent in Rome among wealthy families belonging to the Roman upper-class, Jerome was frequently commissioned by women who had taken a vow of virginity to write them in guidance of how to live their life. As a result, he spent a great deal of his life corresponding to these women about certain abstentions and lifestyle practices. These included the clothing she should wear, the interactions she should undertake and how to go about conducting herself during such interactions, and what and how she ate and drank. 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.
- Letter to Dardanus (Ep. 129)
You may delineate the Promised Land of Moses from the Book of Numbers (ch. 34): as bounded on the south by the desert tract called Sina, between the Dead Sea and the city of Kadesh-barnea, [which is located with the Arabah to the east] and continues to the west, as far as the river of Egypt, that discharges into the open sea near the city of Rhinocolara; as bounded on the west by the sea along the coasts of Palestine, Phoenicia, Coele‑Syria, and Cilicia; as bounded on the north by the circle formed by the Taurus Mountains and Zephyrium and extending to Hamath, called Epiphany‑Syria; as bounded on the east by the city of Antioch Hippos and Lake Kinneret, now called Tiberias, and then the Jordan River which discharges into the salt sea, now called the Dead Sea.
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 Gallic 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 seuten ultima responsio adversus scripta Rufini. The last of his polemical works is the skilfully composed Dialogus contra Pelagianos (415).
Reception by later Christianity
Jerome is the second most voluminous writer (after St. Augustine) in ancient Latin Christianity. In the Roman Catholic Church, he is recognized as the patron saint of translators, librarians and encyclopedists.
He acquired a knowledge of Hebrew by studying with a Jew who converted to Christianity, and took the unusual position (for that time) that the Hebrew, and not the Septuagint, was the inspired text of the Old Testament. The traditional view is that he used this knowledge to translate what became known as the Vulgate, and his translation was slowly but eventually accepted in the Catholic Church. The later resurgence of Hebrew studies within Christianity owes much to him.
He showed more zeal and interest in the ascetic ideal than in abstract speculation. It was this strict asceticism that made Martin Luther judge him so severely. In fact, Protestant readers are not generally inclined to accept his writings as authoritative. The tendency to recognize a superior comes out in his correspondence with Augustine (cf. Jerome's letters numbered 56, 67, 102–105, 110–112, 115–116; and 28, 39, 40, 67–68, 71–75, 81–82 in Augustine's).
Despite the criticisms already mentioned, Jerome has retained a rank among the western Fathers. This would be his due, if for nothing else, on account of the great influence exercised by his Latin version of the Bible upon the subsequent ecclesiastical and theological development.
In art, he is often represented as one of the four Latin doctors of the Church along with Augustine of Hippo, Ambrose, and Pope Gregory I. As a prominent member of the Roman clergy, he has often been portrayed anachronistically in the garb of a cardinal. Even when he is depicted as a half-clad anchorite, with cross, skull and Bible for the only furniture of his cell, the red hat or some other indication of his rank as cardinal is as a rule introduced somewhere in the picture. During Jerome's life, cardinals did not exist. However, by the time of the Renaissance and the Baroque it was common practice for a secretary to the pope to be a cardinal (as Jerome had effectively been to Damasus), and so this was reflected in artistic interpretations.
He is also often depicted with a lion, in reference to the popular hagiographical belief that Jerome had tamed a lion in the wilderness by healing its paw. The source for the story may actually have been the second century Roman tale of Androcles, or confusion with the exploits of Saint Gerasimus (Jerome in Latin is "Geronimus"). Hagiographies of Jerome talk of his having spent a lot of his years in the Syrian desert, and multiple artists have titled their works "St Jerome in the wilderness"; some of them include Pietro Perugino and Lambert Sustris.
He is also sometimes depicted with an owl, the symbol of wisdom and scholarship. Writing materials and the trumpet of final judgment are also part of his iconography. He is commemorated on 30 September with a memorial.
Geronimo, a religious and military leader of the Chiricahua Apache, who tenaciously fought against Mexico and the United States' expansion into Apache tribal lands for several decades during the Apache Wars, was initially known by his Apache name: "Goyahkla" (One Who Yawns). "Later he was called Geronimo (Spanish for Jerome), most likely because of the way he fought in battle against Mexican soldiers who frantically called upon St. Jerome for help. He willingly accepted the name." 
|Wikisource has original works written by or about:
- Bible translations
- Ferdinand Cavallera
- Church Fathers
- Genesius of Arles
- Letter of Jerome to Pope Damasus
- Order of St. Jerome
- Killian, James. Truth of Our Faith. p. 193.
- Scheck, Thomas P. Commentary on Matthew (The Fathers of the Church, Volume 117). p. 5.
- Schaff, Philip, ed. (1893). A Select Library of Nicene and Post-Nicene Fathers of the Christian Church. 2nd series VI. Henry Wace. New York: The Christian Literature Company. Retrieved 2010-06-07.
- Megan Hale Williams, The Monk and the Book: Jerome and the Making of Christian Scholarship, (Chicago: The University of Chicago Press, 2006)
- In the Eastern Orthodox Church he is known as St Jerome of Stridonium or Blessed Jerome. Though "Blessed" in this context does not have the sense of being less than a saint, as in the West.
- Williams, Megan Hale (2006), The Monk and the Book: Jerome and the making of Christian Scholarship, Chicago
- Walsh, Michael, ed. (1991), Butler's Lives of the Saints, New York: HarperCollins, p. 307
- Kelly, JND (1975), Jerome: His Life, Writings, and Controversies, New York: Harper & Row, pp. 13–14
- Psalm 55:15
- Jerome, Commentarius in Ezzechielem, c. 40, v. 5
- Patrologia Latina 25, 373: Crebroque cryptas ingredi, quae in terrarum profunda defossae, ex utraque parte ingredientium per parietes habent corpora sepultorum, et ita obscura sunt omnia, ut propemodum illud propheticum compleatur: Descendant ad infernum viventes (Ps. LIV,16): et raro desuper lumen admissum, horrorem temperet tenebrarum, ut non tam fenestram, quam foramen demissi luminis putes: rursumque pedetentim acceditur, et caeca nocte circumdatis illud Virgilianum proponitur (Aeneid. lib. II): "Horror ubique animos, simul ipsa silentia terrent."
- P. Vergilius Maro, Aeneid Theodore C. Williams, Ed. Perseus Project (retrieved 23 Aug 2013)
- Payne, Robert (1951), The Fathers of the Western Church, New York: Viking, p. 91
- Rebenich, Stefan (2002), Jerome, p. 211,
Further, he began to study Hebrew: 'I betook myself to a brother who before his conversion had been a Hebrew and'...
- Pritz, Ray (1988), Nazarene Jewish Christianity: from the end of the New Testament, p. 50,
In his accounts of his desert sojourn, Jerome never mentions leaving Chalcis, and there is no pressing reason to think...
- "Saint Jerome in His Study". The Walters Art Museum.
- Joyce Salisbury, Encyclopedia of women in the ancient world, Blaesilla
- "The translation, which shows at times a peculiar ignorance of Hebrew usage, was evidently made from a codex which differed widely in places from the text crystallized by the Masorah (...) Two things, however, rendered the Septuagint unwelcome in the long run to the Jews. Its divergence from the accepted text (afterward called the Masoretic) was too evident; and it therefore could not serve as a basis for theological discussion or for homiletic interpretation. This distrust was accentuated by the fact that it had been adopted as Sacred Scripture by [Christianity] (...) In course of time it came to be the canonical Greek Bible (...) It became part of the Bible of the Christian Church.""Bible Translations – The Septuagint". JewishEncyclopedia.com. Retrieved 10 February 2012.
- "(...) die griechische Bibelübersetzung, die einem innerjüdischen Bedürfnis entsprang (...) [von den] Rabbinen zuerst gerühmt (...) Später jedoch, als manche ungenaue Übertragung des hebräischen Textes in der Septuaginta und Übersetzungsfehler die Grundlage für hellenistische Irrlehren abgaben, lehte man die Septuaginta ab." Verband der Deutschen Juden (Hrsg.), neu hrsg. von Walter Homolka, Walter Jacob, Tovia Ben Chorin: Die Lehren des Judentums nach den Quellen; München, Knesebeck, 1999, Bd.3, S. 43ff
- Pierre Nautin, article Hieronymus, in: Theologische Realenzyklopädie, Vol. 15, Walter de Gruyter, Berlin – New York 1986, p. 304-315, here p. 309-310.
- "Jerome on the Canon of Scripture". Bible-researcher.com. Retrieved 2014-06-02.
- "regulae sancti pachomii 84 rule 104.
- W. H. Fremantle, "Prolegomena to Jerome", V.
- Bechard, Dean Philip (1 January 2000). Paul Outside the Walls: A Study of Luke's Socio-geographical Universalism in Acts 14:8-20. Gregorian Biblical BookShop. pp. 203–205. ISBN 978-88-7653-143-9.
In the Second Temple period, when Jewish authors were seeking to establish with greater precision the geographical definition of the Land, it became customary to construe “Mount Hor” of Num 34:7 as a reference to the Amanus range of the Taurus Mountains, which marked the northern limit of the Syrian plain (Bechard 2000, p. 205, note 98.)
- Sainte Bible expliquée et commentée, contenant le texte de la Vulgate. Bibl. Ecclésiastique. 1837. p. 41.
Quod si objeceris terram repromissionis dici, quae in Numerorum volumine continetur (Cap. 34), a meridie maris Salinarum per Sina et Cades-Barne, usque ad torrentem Aegypti, qui juxta Rhinocoruram mari magno influit; et ab occidente ipsum mare, quod Palaestinae, Phoenici, Syriae Coeles, Ciliciaeque pertenditur; ab aquilone Taurum montem et Zephyrium usque Emath, quae appellatur Epiphania Syriae; ad orientem vero per Antiochiam et lacum Cenereth, quae nunc Tiberias appellatur, et Jordanem, qui mari influit Salinarum, quod nunc Mortuum dicitur; (Image of p. 41 at Google Books)
- Hieronymus (1910). "Epistola CXXIX Ad Dardanum de Terra promissionis (al. 129; scripta circa annum 414ce)". Epistularum Pars III —Epistulae 121-154, p. 171 (The fifty-sixth volume of Corpus Scriptorum Ecclesiasticorum Latinorum also known as the Vienna Corpus: Letters Part 3, Containing letters 121-154 of St. Jerome.) Image of p. 171 at Archive.org
- "St. Jerome: Patron Saint of Librarians | Luther College Library and Information Services". Lis.luther.edu. Retrieved 2014-06-02.
- Stefan Rebenich, Jerome (New York: Routlage, 2002), pp. 52–59
- "Saint Jerome in His Study". The Walters Art Museum.
- Hope Werness, Continuum encyclopaedia of animal symbolism in art, 2006
- "Eugene Rice has suggested that in all probability the story of Gerasimus's lion became attached to the figure of Jerome some time during the seventh century, after the military invasions of the Arabs had forced many Greek monks who were living in the deserts of the Middle East to seek refuge in Rome. Rice conjectures (Saint Jerome in the Renaissance, pp. 44–45) that because of the similarity between the names Gerasimus and Geronimus – the late Latin form of Jerome's name – 'a Latin-speaking cleric . . . made St Geronimus the hero of a story he had heard about St Gerasimus; and that the author of Plerosque nimirum, attracted by a story at once so picturesque, so apparently appropriate, and so resonant in suggestion and meaning, and under the impression that its source was pilgrims who had been told it in Bethlehem, included it in his life of a favourite saint otherwise bereft of miracles.'" Salter, David. Holy and Noble Beasts: Encounters With Animals in Medieval Literature. D. S. Brewer. p. 12. ISBN 9780859916240.
- "a figment" found in the thirteenth-century Golden Legend by Jacobus de Voragine Williams, Megan Hale. The Monk and the Book: Jerome and the Making of Christian Scholarship. Chicago: U of Chicago P. p. 1. ISBN 978-0-226-89900-8.
- "Saint Jerome in Catholic Saint info". Catholic-saints.info. Retrieved 2014-06-02.
- The Collection: St. Jerome, gallery of the religious art collection of New Mexico State University, with explanations. Accessed August 10, 2007.
- "GERONIMO (ca. 1829–1909)". Oklahoma Historical Society. Retrieved 2015-01-08.
- J.N.D. Kelly, "Jerome: His Life, Writings, and Controversies" (Peabody, MA 1998)
- S. Rebenich, "Jerome" (London and New York, 2002)
- "Biblia Sacra Vulgata", Stuttgart, 1994. ISBN 3-438-05303-9
- This article uses material from Schaff-Herzog Encyclopedia of Religion.
- Saint Jerome, Three biographies: Malchus, St. Hilarion and Paulus the First Hermit Authored by Saint Jerome, London, 2012. limovia.net. ISBN 978-1-78336-016-1
|Wikiquote has quotations related to: Jerome|
|Wikimedia Commons has media related to Saint Jerome.|
- Letters of Jerome Dataset – corpus as structured data, with sender, receiver, and letter-type classification
- St. Jerome (pdf) from Fr. Alban Butler's Lives of the Saints
- The Life of St. Jerome, Priest, Confessor and Doctor of the Church
- "St. Jerome". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
- Jewish Encyclopedia: Jerome
- St. Jerome – Catholic Online
- St Jerome (Hieronymus) of Stridonium Orthodox synaxarion
- earlyfathers.com/jerome/ Early Church Fathers. Jerome: Great Translator (link cybersquatted as of Mar. 17, 2013)
- Further reading of depictions of Saint Jerome in art
- St. Jerome, Doctor of the Church at the Christian Iconography web site
- Here Followeth the Life of Jerome from Caxton's translation of the Golden Legend
- Works of Saint Jerome at Somni
- Beati Hyeronimi Epistolarum liber, digitized codex (1464)
- Epistole de santo Geronimo traducte di latino, digitized codex (1475–1490)
- Hieronymi in Danielem, digitized codex (1490)
- Sancti Hieronymi ad Pammachium in duodecim prophetas, digitized codex (1470–1480)
- Colonnade Statue in St Peter's Square
|Latin Wikisource has original text related to this article:|
- Chronological list of Jerome's Works with modern editions and translations cited
- Opera Omnia (Complete Works) from Migne edition (Patrologia Latina, 1844–1855) with analytical indexes, almost complete online edition
- Migne volume 23 part 1 (1883 edition)
- Migne volume 23 part 2 (1883 edition)
- Migne volume 24 (1845 edition)
- Migne volume 25 part 1 (1884 edition)
- Migne volume 25 part 2 (1884 edition)
- Migne volume 28 (1890 edition?)
- Migne volume 30 (1865 edition)
- Jerome (1887). The pilgrimage of the holy Paula. Palestine Pilgrims' Text Society.
- English translations of Biblical Prefaces, Commentary on Daniel, Chronicle, and Letter 120 (tertullian.org)
- Jerome's Letter to Pope Damasus: Preface to the Gospels
- English translation of Jerome's De Viris Illustribus
- The Perpetual Virginity of Blessed Mary
- Lives of Famous Men (CCEL)
- Apology Against Rufinus (CCEL)
- Letters, The Life of Paulus the First Hermit, The Life of S. Hilarion, The Life of Malchus, the Captive Monk, The Dialogue Against the Luciferians, The Perpetual Virginity of Blessed Mary, Against Jovinianus, Against Vigilantius, To Pammachius against John of Jerusalem, Against the Pelagians, Prefaces (CCEL)
- Audiobook of some of the Letters