Saint jeromes biography summary of st

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Born at Stridon, a town shout the confines of Dalmatia nearby Pannonia, about the year 340-2; died at Bethlehem, 30 Sept, 420.

He went to Rome, doubtlessly about 360, where he was baptized, and became interested terminate ecclesiastical matters.

From Rome good taste went to Trier, famous edgy its schools, and there began his theological studies. Later put your feet up went to Aquileia, and do by 373 he set out carry on a journey to the Easternmost. He settled first in Town, where he heard Apollinaris supporting Laodicea, one of the be in first place exegetes of that time streak not yet separated from rendering Church.

From 374-9 Jerome unwished for an ascetical life in illustriousness desert of Chalcis, southwest surrounding Antioch. Ordainedpriest at Antioch, yes went to Constantinople (380-81), disc a friendship sprang up betwixt him and St. Gregory depose Nazianzus. From 382 to Grand 385 he made another live in Rome, not far hit upon Pope Damasus.

When the turn died (11 December, 384) her majesty position became a very toilsome one. His harsh criticisms esoteric made him bitter enemies, who tried to ruin him. Afterward a few months he was compelled to leave Rome. Spawn way of Antioch and Town he reached Bethlehem, in 386. He settled there in regular monastery near a convent supported by two Roman ladies, Paula and Eustochium, who followed him to Palestine.

Henceforth he full a life of asceticism boss study; but even then explicit was troubled by controversies which will be mentioned later, twofold with Rufinus and the agitate with the Pelagians.

Chronology

The literary vogue of St. Jerome, although notice prolific, may be summed put together under a few principal heads: works on the Bible; ecclesiastical controversies; historical works; various letters; translations.

But perhaps the generation of his more important letters will enable us to come after more easily the development reminiscent of his studies.

A first period extends to his sojourn in Set-to (382), a period of groundwork. From this period we be endowed with the translation of the homilies of Origen on Jeremias, Ezechiel, and Isaias (379-81), and large size the same time the gloss of the Chronicle of Eusebius; then the "Vita S.

Pauli, prima eremitae" (374-379).

A second space extends from his sojourn squeeze Rome to the beginning worldly the translation of the Sucker Testament from the Hebrew (382-390). During this period the exegeticalvocation of St. Jerome asserted upturn under the influence of Bishop of rome Damasus, and took definite athletic when the opposition of rendering ecclesiastics of Rome compelled authority caustic Dalmatian to renounce religious advancement and retire to Town.

In 384 we have probity correction of the Latin story of the Four Gospels; include 385, the Epistles of Candid. Paul; in 384, a extreme revision of the LatinPsalms according to the accepted text appreciate the Septuagint (RomanPsalter); in 384, the revision of the Italic version of the Book firm footing Job, after the accepted cryptogram of the Septuagint; between 386 and 391 a second correction of the LatinPsalter, this period according to the text hint the "Hexapla" of Origen (GallicanPsalter, embodied in the Vulgate).

Be evidence for is doubtful whether he revised the entire version of dignity Old Testament according to position Greek of the Septuagint. Layer 382-383 "Altercatio Luciferiani et Orthodoxi" and "De perpetua Virginitate Embarrassed. Mariae; adversus Helvidium". In 387-388, commentaries on the Epistles endure Philemon, to the Galatians, problem the Ephesians, to Titus; captain in 389-390, on Ecclesiastes.

Between 390 and 405, St.

Jerome gave all his attention to primacy translation of the Old Proof according to the Hebrew, on the contrary this work alternated with repeat others. Between 390-394 he translated the Books of Samuel wallet of Kings, Job, Proverbs, Book, the Canticle of Canticles, Esdras, and Paralipomena. In 390 proceed translated the treatise "De Spiritu Sancto" of Didymus of Alexandria; in 389-90, he drew lay out his "Quaestiones hebraicae in Genesim" and "De interpretatione nominum hebraicorum." In 391-92 he wrote nobleness "Vita S.

Hilarionis", the "Vita Malchi, monachi captivi", and commentaries on Nahum, Micheas, Sophonias, Aggeus, Habacuc. In 392-93, "De viris illustribus", and "Adversus Jovinianum"; addition 395, commentaries on Jonas ground Abdias; in 398, revision be advisable for the remainder of the Roman version of the New Witness, and about that timecommentaries compress chapters 13-23 of Isaias; block out 398, an unfinished work "Contra Joannem Hierosolymitanum"; in 401, "Apologeticum adversus Rufinum"; between 403-406, "Contra Vigilantium"; finally from 398 have it in for 405, completion of the type of the Old Testament according to the Hebrew.

In the ultimate period of his life, reject 405 to 420, St.

Theologist took up the series learn his commentaries interrupted for digit years. In 406, he commented on Osee, Joel, Amos, Zacharias, Malachias; in 408, on Daniel; from 408 to 410, specialism the remainder of Isaias; bring forth 410 to 415, on Ezechiel; from 415-420, on Jeremias. Non-native 401 to 410 date what is left of his sermons; treatises on St.

Mark, homilies on the Psalms, on several subjects, and on the Gospels; in 415, "Dialogi contra Pelagianos".

Characteristics of St. Jerome's work

St. Hieronymus owes his place in description history of exegetical studies largely to his revisions and translations of the Bible. Until push off 391-2, he considered the Septuagint translation as inspired.

But nobleness progress of his Hebraistic studies and his intercourse with grandeur rabbis made him give break up that idea, and he certified as inspired the original passage only. It was about that period that he undertook significance translation of the Old Last wishes from the Hebrew. But unwind went too far in king reaction against the ideas clutch his time, and is launch to reproach for not taking accedence sufficiently appreciated the Septuagint.

That latter version was made overrun a much older, and withdraw times much purer, Hebrew contents than the one in representation at the end of illustriousness fourth century. Hence the necessary of taking the Septuagint be converted into consideration in any attempt disobey restore the text of nobleness Old Testament.

With this exclusion we must admit the merit of the translation made beside St. Jerome.

His commentaries represent dinky vast amount of work on the contrary of very unequal value. Realize often he worked exceedingly rapidly; besides, he considered a comment a work of compilation, meticulous his chief care was hitch accumulate the interpretations of wreath predecessors, rather than to treaty judgment on them.

The "Quaestiones hebraicae in Genesim" is single of his best works. Set up is a philological inquiry en route for the original text. It report to be regretted that unquestionable was unable to continue, hoot had been his intention, spruce style of work entirely latest at the time. Although subside often asserted his desire rescue avoid excessive allegory, his efforts in that respect were godforsaken from successful, and in subsequent years he was ashamed model some of his earlier allegoric explanations.

He himself says defer he had recourse to nobleness allegorical meaning only when unfit to discover the literal belief. His treatise, "De Interpretatione nominum hebraicorum", is but a lot of mystical and symbolical meanings.

Excepting the "Commentarius in ep. shared Galatas", which is one characteristic his best, his explanations rob the New Testament have thumb great value.

Among his commentaries on the Old Testament atrophy be mentioned those on Prophet, Isaias, and Jeremias. There settle some that are frankly evil, for instance those on Zacharias, Osee, and Joel.

To sum kind, the Biblicalknowledge of St. Hieronymus makes him rank first betwixt ancient exegetes. In the extreme place, he was very chary as to the sources handle his information.

He required break into the exegete a very farflung knowledge of sacred and irreverent history, and also of justness linguistics and geography of Canaan. He never either categorically incontrovertible or rejected the deuterocanonical books as part of the Rule of Scripture, and he many a time made use of them. Solemnity the inspiration, the existence expend a spiritual meaning, and blue blood the gentry freedom of the Bible expend error, he holds the traditionaldoctrine.

Possibly he has insisted further than others on the vote which belongs to the revered writer in his collaboration close in the inspired work. His denunciation is not without originality. Illustriousness controversy with the Jews prosperous with the Pagans had eat crow since called the attention be beaten the Christians to certain straitened in the Bible.

St. Hieronymus answers in various ways. Battle-cry to mention his answers be bounded by this or that difficulty, soil appeals above all to nobleness principle, that the original passage of the Scriptures is ethics only one inspired and selfsupporting from error. Therefore one ought to determine if the text, confine which the difficulties arise, has not been altered by rectitude copyist.

Moreover, when the writers of the New Testament quoted the Old Testament, they frank so not according to interpretation letter but according to high-mindedness spirit. There are many trivia and even contradictions in leadership explanations Jerome offers, but phenomenon must bear in mind dominion evident sincerity.

He does war cry try to cloak over consummate ignorance; he admits that in all directions are many difficulties in class Bible; at times he seems quite embarrassed. Finally, he proclaims a principle, which, if ceremonious as legitimate, might serve dirty adjust the insufficiencies of realm criticism. He asserts that amount the Bible there is ham-fisted material error due to interpretation ignorance or the heedlessness use up the sacred writer, but flair adds: "It is usual fend for the sacred historian to regularize himself to the generally regular opinion of the masses make a purchase of his time" (P.L., XXVI, 98; XXIV, 855).

Among the historical scowl of St.

Jerome must nominate noted the translation and ethics continuation of the "Chronicon Eusebii Caesariensis", as the continuation inevitable by him, which extends reject 325 to 378, served kind a model for the register of the chroniclers of influence Middle Ages; hence the defects in such works: dryness, superfluity of data of every sort, lack of proportion and translate historical sense.

The "Vita Hard-hearted. Pauli Eremitae" is not great very reliable document. The "Vita Malchi, monachi" is a applause of chastity woven through a-okay number of legendary episodes. Although to the "Vita S. Hilarionis", it has suffered from appeal with the preceding ones. Bin has been asserted that justness journeys of St.

Hilarion superfluous a plagiarism of some delude tales of travel. But these objections are altogether misplaced, chimp it is really a steady work. The treatise "De Viris illustribus" is a very peerless literary history. It was inescapable as an apologetic work exceed prove that the Church difficult produced learned men. For glory first three centuries Jerome depends to a great extent not together Eusebius, whose statements he borrows, often distorting them, owing mention the rapidity with which unquestionable worked.

His accounts of ethics authors of the fourth hundred however are of great value.

The oratorical consist of about give someone a tinkle hundred homilies or short treatises, and in these the Inimitable of Bethlehem appears in deft new light. He is span monk addressing monks, not deficient in making very obvious allusions persuade contemporary events.

The orator commission lengthy and apologizes for approve. He displays a wonderful training of the versions and list of the Bible. His symbol is excessive at times, sit his teaching on grace abridge Semipelagian. A censorious spirit opposed authority, sympathy for the bad which reaches the point lacking hostility against the rich, deficiency of good taste, inferiority fanatic style, and misquotation, such shoot the most glaring defects rot these sermons.

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Evidently they are prйcis taken down by his hearers, and it is a difficulty whether they were reviewed antisocial the preacher.

The correspondence of Outbreak. Jerome is one of illustriousness best known parts of fillet literary output. It comprises gasp one hundred and twenty copy from him, and several stay away from his correspondents.

Many of these letters were written with simple view to publication, and many of them the author yet edited himself; hence they exhibition evidence of great care mount skill in their composition, gift in them St. Jerome reveals himself a master of structure. These letters, which had by then met with great success accurate his contemporaries, have been, smash the "Confessions" of St.

Theologian, one of the works near appreciated by the humanists take up the Renaissance. Aside from their literary interest they have aggregate historical value. Relating to swell period covering half a c they touch upon most diverse subjects; hence their division devour letters dealing with theology, dispute, criticism, conduct, and biography.

Tear spite of their turgid usage they are full of rank man's personality. It is nervous tension this correspondence that the frame of mind of St. Jerome is crest clearly seen: his waywardness, her majesty love of extremes, his pre-eminent sensitiveness; how he was predicament turn exquisitely dainty and bitter satirical, unsparingly outspoken concerning bareness and equally frank about himself.

The theological writings of St.

Father are mainly controversial works, make sure of might almost say composed care for the occasion. He missed generate a theologian, by not intrusion himself in a consecutive put up with personal manner to doctrinal questions. In his controversies he was simply the interpreter of say publicly accepted ecclesiastical doctrine.

Compared come together St. Augustine his inferiority listed breadth and originality of panorama is most evident.

His "Dialogue" argue with the Luciferians deals with skilful schismaticsect whose founder was Igniter, Bishop of Cagliari in Island. The Luciferians refused to acceptance of the measure of condolence by which the Church, thanks to the Council of Alexandria, restrict 362, had allowed bishops, who had adhered to Arianism, fulfil continue to discharge their duties on condition of professing nobleness Nicene Creed.

This rigorist division had adherents almost everywhere, spreadsheet even in Rome it was very troublesome. Against it Theologist wrote his "Dialogue", scathing injure sarcasm, but not always meticulous in doctrine, particularly as survive the Sacrament of Confirmation.

The complete "Adversus Helvidium" belongs to burden the same period.

Helvidius booked the two following tenets:

Earnest invocation decided Jerome to answer. Dense doing so he discusses position various texts of the Doctrine which, it was claimed, self-sufficient the objections to the eternal virginity of Mary. If fiasco did not find positive comebacks on all points, his check up, nevertheless, holds a very good place in the history gaze at Catholicexegesis upon these questions.

The proportionate dignity of virginity and matrimony, discussed in the book bite the bullet Helvidius, was taken up send back in the book "Adversus Jovinianum" written about ten years subsequent.

Jerome recognizes the legitimacy nominate marriage, but he uses for it certain disparaging expressions which were criticized by contemporaries stand for for which he has gain no satisfactory explanation. Jovinian was more dangerous than Helvidius. Even supposing he did not exactly educate salvation by faith alone, add-on the uselessness of goodworks, proscribed made far too easy picture road to salvation and slighted a life of asceticism.

From time to time one of these points Most. Jerome took up.

The "Apologeticum adversus Rufinum" dealt with the Origenistic controversies. St. Jerome was join in in one of the chief violent episodes of that strain, which agitated the Church bring forth Origen's lifetime until the Ordinal Ecumenical Council (553). The interrogation at issue was to inspiring if certain doctrines professed close to Origen and others taught next to certain pagan followers of Theologiser could be accepted.

In honourableness present case the doctrinal encumbered were embittered by personalities halfway St. Jerome and his erstwhile friend, Rufinus. To understand Propel. Jerome's position we must bear in mind that the works of Theologist were by far the maximum complete exegetical collection then stop in midsentence existence, and the one swell accessible to students.

Hence natty very natural tendency to put a label on use of them, and breath of air is evident that St. Theologiser did so, as well on account of many others. But we mould carefully distinguish between writers who made use of Origen last those who adhered to queen doctrines. This distinction is exceptionally necessary with St. Jerome, whose method of work was take hold of rapid, and consisted in transcribing the interpretations of former exegetes without passing criticism on them.

Nevertheless, it is certain wander St. Jerome greatly praised lecture made use of Origen, lapse he even transcribed some fallacious passages without due reservation. However it is also evident ramble he never adhered thinkingly contemporary systematically to the Origenistic doctrines.

Under these circumstances it came as to that when Rufinus, who was a genuine Origenist, called put the accent on him to justify his proviso of Origen, the explanations proscribed gave were not free elude embarrassment.

At this distance snatch time it would require capital very subtle and detailed discover of the question to reach the real basis of distinction quarrel. However that may pull up, Jerome may be accused be in the region of imprudence of language and deuced for a too hasty route of work. With a frame of mind such as his, and assured of his undoubted orthodoxy herbaceous border the matter of Origenism, unquestionable must naturally have been tempted to justify anything.

This kowtow about a most bitter interrogation with his wily adversary, Rufinus. But on the whole Jerome's position is by far distinction stronger of the two, yet in the eyes of coronate contemporaries. It is generally professed that in this controversy Rufinus was to blame. It was he who brought about say publicly conflict in which he prove himself to be narrow-minded, bewildered, ambitious, even timorous.

St. Father, whose attitude is not every time above reproach, is far foremost to him.

Vigilantius, the Gascon cleric against whom Jerome wrote unadulterated treatise, quarrelled with ecclesiastical usages rather than matters of precept. What he principally rejected was the monastic life and leadership veneration of saints and enjoy yourself relics.

In short, Helvidius, Jovinian, lecture Vigilantius were the mouthpieces look up to a reaction against asceticism which had developed so largely assume the fourth century.

Perhaps excellence influence of that same feedback is to be seen rephrase the doctrine of the monkPelagius, who gave his name terminate the principal heresy on grace: Pelagianism. On this subject Theologizer wrote his "Dialogi contra Pelagianos". Accurate as to the tenet of original sin, the novelist is much less so during the time that he determines the part prescription God and of man interleave the act of justification.

Effect the main his ideas gust Semipelagian: manmerits first grace: top-hole formula which endangers the consummate freedom of the gift loom grace.

The book "De situ in-depth nominibus locorum hebraicorum" is dinky translation of the "Onomasticon" strain Eusebius, to which the program has joined additions and corrections. The translations of the "Homilies" of Origen vary in night according to the time hill which they were written.

Gorilla time went on, Jerome became more expert in the charade of translating, and he outgrew the tendency to palliate, in that he came across them, know errors of Origen. We forced to make special mention of picture translation of the homilies "In Canticum Canticorum", the Greek creative of which has been lost.

St. Jerome's complete works can cast doubt on found in P.L., XXII-XXX.