Jerome

Jerome
"Saint Jerome" redirects here. For other uses, see Saint Jerome (disambiguation) and Jerome (disambiguation).

St. Jerome

Saint Jerome visited by angels by Bartolomeo Cavarozzi

Hermit, priest and Doctor of the Church
Born

c. 347
Stridon (possibly Strido Dalmatiae, on the border of Dalmatia and Pannonia)

Died

420
Bethlehem, Palaestina Prima

Honored in

Roman Catholic Church

Eastern Orthodoxy
Anglican Communion
Lutheranism
Oriental Orthodoxy

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 work(s) The Vulgate

De viris illustribus
Chronicon

Saint Jerome (Latin: Eusebius Sophronius Hieronymus; Greek: ; 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, of the city of Stridon, on the border of Dalmatia and Pannonia. He is best
known for his translation of the Bible into Latin (the Vulgate), and his commentaries on the Gospel of the Hebrews.
His list of writings is extensive.
He is recognised as a saint by the Catholic Church, the Eastern Orthodox Church, the Lutheran Church, and the
Church of England (Anglican Communion).[1] Jerome is commemorated on 30 September with a memorial.

Jerome

Life
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
St. Jerome in His Study (1480), by Domenico
bodies of the dead, where everything was so dark that
Ghirlandaio.
almost it seemed as though the Psalmist's words were
[2]
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'".[3]
Jerome used a quote from Virgil "On all sides round horror spread wide; the very silence breathed a terror on my
soul."[4] 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 373374), 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.

Jerome

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 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 was 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
St. Jerome reading in the countryside, by
study of Scripture under Gregory Nazianzen. He seems to have spent
Giovanni Bellini
two years there, then left, and the next three (382385) 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 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).

Jerome

4
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 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.

This painting by Antonio da Fabriano II, depicts

St. Jerome in study. The writing implements,
scrolls, and manuscripts testify to Jerome's
scholarly pursuits. The Walters Art Museum.

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.[5]

In August 385, he left Rome for good and 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 Israel, 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).

Painting by Niccol Antonio Colantonio,

showing St. Jerome's removal of a thorn from a
lion's paw.

Jerome

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
2St Jerome, by Michelangelo Merisi da
original Hebrew, having previously translated portions from the
Caravaggio, 1607, at St John's Co-Cathedral,
Septuagint which came from Alexandria. He believed that the Council
Valletta, Malta
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.[6][7] 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.[8]
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

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 Israel, his book De situ et nominibus locorum
Jerome in the desert, tormented by his memories
of the dancing girls of Rome.
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

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.
Important also is 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.
Four works of a hagiographic nature are:

In the Middle Ages, Jerome was often

ahistorically depicted as a cardinal.

Jerome

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.

Letters
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, [9] 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.[10]
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.
Saint Jerome by Matthias Stom

Jerome

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.

St. Jerome, by Palma il Vecchio

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 Cult_(religious_practice){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).

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.[11] 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).Wikipedia:Citation needed

Jerome

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.Wikipedia:Citation needed

In art
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.
He is also often depicted with a lion, in reference to a story telling how
Jerome tamed a lion by healing its paw. The source for the story is a
nearly identical story told about Saint Gerasimus, possibly due to
Salmaan's confusionWikipedia:Avoid weasel words between
"Gerasimus" and "Geronimus", the late Latin name of Jerome.[12][13]
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.[14] Writing materials and the trumpet of final judgment are
also part of his iconography. He is commemorated on 30 September
with a memorial.

Statue Of St. Jerome (Hieronymus) - Bethlehem,

Palestine Authority, West Bank

References
Notes
[1] 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.
[2] Psalm 55:15
[3] 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."
[4] P. Vergilius Maro, Aeneid Theodore C. Williams, Ed. Perseus Project (http:/ / www.
perseus. tufts. edu/ hopper/ text?doc=Perseus:text:1999. 02. 0054:book=2:card=752)
(retrieved 23 Aug 2013)
[5] Joyce Salisbury, Encyclopedia of women in the ancient world, Blaesilla

16th century un-signed painting of St. Jerome, in

private collection

[6] "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

Jerome

10
(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."

[7] "(..) die griechische Bibelbersetzung, die einem innerjdischen Bedrfnis entsprang
(..) [von den] Rabbinen zuerst gerhmt (..) Spter jedoch, als manche ungenaue
bertragung des hebrischen Textes in der Septuaginta und bersetzungsfehler die
Grundlage fr 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; Mnchen,
Knesebeck, 1999, Bd.3, S. 43ff
[8] Pierre Nautin, article Hieronymus, in: Theologische Realenzyklopdie, Vol. 15,
Walter de Gruyter, Berlin - New York 1986, p. 304-315, here p. 309-310.
[9] "regulae sancti pachomii 84 rule 104.
[10] W. H. Fremantle, "Prolegomena to Jerome," V.
[11] Stefan Rebenich, Jerome (New York: Routlage, 2002), pp. 52-59
[12] "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.'"

The vision of Saint Jerome by Louis Cretey, 17th

century, oil on canvas, 150,5 x 127 cm, private
collection.

[13] "a figment" found in the thirteenth-century Golden Legend by Jacobus de Voragine
[14] The Collection: St. Jerome (http:/ / artdepartment. nmsu. edu/ faculty/ zarursite/
retablo/ col-saints. html), gallery of the religious art collection of New Mexico State
University, with explanations. Accessed August 10, 2007.

Bibliography
J.N.D. Kelly, "Jerome: His Life, Writings, and Controversies"
(Peabody, MA 1998)

This painting by the Workshop of Pieter Coecke

van Aelst, depicts St. Jerome in his study. The
Walters Art Museum.

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.

Further reading
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

External links
St. Jerome (http://www.bartleby.com/210/9/301.html) ( pdf (http://www.u.arizona.edu/~aversa/jerome.
pdf)) from Fr. Alban Butler's Lives of the Saints (http://www.bartleby.com/210/)
The Life of St. Jerome, Priest, Confessor and Doctor of the Church (http://www.catholicrevelations.com/
category/saints/the-life-of-st-jerome-saint-doctor-priest-confessor-bible-translator-of-the-catholic-church.html)

"St. Jerome". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
Jewish Encyclopedia: Jerome (http://jewishencyclopedia.com/view.jsp?artid=239&letter=J&search=Jerome)
St. Jerome Catholic Online (http://www.catholic.org/saints/saint.php?saint_id=10)

Jerome
St Jerome (Hieronymus) of Stridonium (http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&
FSID=101732) 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 (http://www.art-threads.co.uk)
What happened on July 21, 365 A.D.? Jerome vindicated (http://www.q-mag.org/theeventofjuly21/index.
html)
St. Jerome, Doctor of the Church (http://www.christianiconography.info/jerome.html) at the Christian
Iconography (http://www.christianiconography.info) web site
Here Followeth the Life of Jerome (http://www.christianiconography.info/goldenLegend/jerome.htm) from
Caxton's translation of the Golden Legend

Latin texts
Chronological list of Jerome's Works with modern editions and translations cited (http://www.fourthcentury.
com/index.php/jerome-chart)
Opera Omnia (Complete Works) from Migne edition (Patrologia Latina, 1844-1855) with analytical indexes,
almost complete online edition (http://www.documentacatholicaomnia.eu/
20_40_0347-0420-_Hieronymus,_Sanctus.html)
Facsimiles
Migne volume 23 part 1 (1883 edition) (http://books.google.com/books?vid=OCLC12663742&
id=o0MGQ5XJihYC&pg=PP347&lpg=PP347#PPA11,M1)
Migne volume 23 part 2 (1883 edition) (http://books.google.com/books?vid=OCLC12663742&
id=o0MGQ5XJihYC&pg=PP347&lpg=PP347#PRA7-PA805,M1)
Migne volume 24 (1845 edition) (http://books.google.com/books?vid=LCCN37001712&
id=XXwMAAAAIAAJ&pg=RA2-PA1&lpg=RA2-PA1#PPA13,M1)
Migne volume 25 part 1 (1884 edition) (http://books.google.com/books?vid=OCLC12663742&
id=Fv4c9kz9L_cC&pg=RA6-PA815&lpg=RA6-PA815&#PPP13,M1)
Migne volume 25 part 2 (1884 edition) (http://books.google.com/books?vid=OCLC12663742&
id=Fv4c9kz9L_cC&pg=RA6-PA815&lpg=RA6-PA815#PRA6-PA805,M1)
Migne volume 28 (1890 edition?) (http://books.google.com/books?vid=OCLC01289722&
id=Qc98ulXGPNUC&pg=PP17&lpg=PP17&#PPA11,M1)
Migne volume 30 (1865 edition) (http://books.google.com/books?vid=OCLC01289722&
id=DBVvAAWbqbAC&pg=PP13&lpg=PP13&#PPA11,M1)

English translations
Jerome (1887). The pilgrimage of the holy Paula (http://archive.org/details/cu31924028534190). Palestine
Pilgrims' Text Society.
English translations of Biblical Prefaces, Commentary on Daniel, Chronicle, and Letter 120 (tertullian.org) (http:/
/www.tertullian.org/fathers/)
Jerome's Letter to Pope Damasus (http://www.tertullian.org/fathers/jerome_preface_gospels.htm): Preface to
the Gospels
English translation of Jerome's De Viris Illustribus (http://www.istrianet.org/istria/illustri/jerome/works/
viris-illustribus.htm)
The Perpetual Virginity of Blessed Mary (http://www.newadvent.org/fathers/3007.htm)
Lives of Famous Men (CCEL) (http://www.ccel.org/ccel/schaff/npnf203.v.iii.i.html)
Apology Against Rufinus (CCEL) (http://www.ccel.org/ccel/schaff/npnf203.vi.xii.i.i.html)

11

Jerome
Letters (http://www.ccel.org/ccel/schaff/npnf206.toc.html), 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)

12

Article Sources and Contributors

Article Sources and Contributors

Jerome Source: http://en.wikipedia.org/w/index.php?oldid=612171907 Contributors: 069952497a, 0XQ, 116redrock, 151.24.190.xxx, 1984, 205.232.67.xxx, 5-HT8, 7, ABF, ABSmyth,
AHMartin, Aaron Brenneman, Acroterion, Adam sk, Addshore, Adrian from Lausanne, Afil, Ahoerstemeier, Aienan, Ajwest1983, Alan Millar, Alansohn, Alastair Haines, AlbertBikaj, Aldux,
AlexG, Alexius08, Aliqui, Allenroyboy, Ambrosiaster, Ambrosius007, Amideg, AnakngAraw, Anaraug, Andre Engels, Andreas Herzog, Andrewrp, Andycjp, AnnaFrance, Anoikswtostomamou,
AnonMoos, Anonomiss123, Ans-mo, Anthony on Stilts, AntonioMartin, Aramgar, Arcadian, Artin.afsharjavan, Artwork Only, Atethnekos, Attilios, Austriacus, Avjoska, AxelBoldt, Az29,
B14709, BOARshevik, Baked, Baraqa1, Bateau, Bearcat, Ben Ben, Bepimela, Beringia, Betacommand, Beyond My Ken, Bigtimepeace, Biruitorul, Bobo192, Bobo45, Boing! said Zebedee,
Bolman Deal, Bongwarrior, Bookandcoffee, Braincricket, Brando130, Bwpach, CalJW, Calatayudboy, Caltas, Camw, Cantiorix, Carl.bunderson, Carmine501, Carolus, Charles Matthews,
Charlesfried, Chaser, Chewings72, Chochopk, Christian Skeptic, Christian.denker, Christopher Mahan, Chronicler, Cinik, Cl00bie, Consputus, Conversion script, Courcelles, CoyoteOfTruth,
Crownleaf, CsDix, Cuchullain, Cugausa, Cypess, D6, DBaba, DCDuring, DVdm, Dadofsam, Dampinograaf, Daniel the Monk, Daniel1212, Darkwind, David.Monniaux, Davidiad, Davidstrauss,
Deacon of Pndapetzim, Delusion23, Deor, Dick Shane, Dickstracke, Dimadick, Dimboukas, Djordjes, Dlabtot, Dodo78, Donner60, Doric Loon, Doug Coldwell, Dralwik, Drmies, Dycedarg,
EALacey, Ed g2s, Ekrub-ntyh, EliteMike, Elizium23, Ellywa, Epbr123, Epiphyllumlover, Erik Corry, Eskimoinsane, Eskimoinsane2, Esoutherndata, EstherLois, Eternityislongbro, Evrik,
Eyesnore, Factanista, Fadesga, Fano Ksenaki, FarfromHvar, Fayenatic london, FeanorStar7, Felixpetrar, Fly by Night, Flyer22, Fplay, Fredrik, Funandtrvl, Future Perfect at Sunrise, Gareth
Griffith-Jones, Garzo, Gehnahri, Gemini1980, GeoffreyCubbage, Geremia, GerryTodd, Gfglegal, Ghaly, Ghirlandajo, Ghosts&empties, Gigogag, Gilgoredh, Gottescalcus, Gr8opinionater,
Graham87, GreatWhiteNortherner, Green Cardamom, GreenReaper, Gtstricky, Gulmammad, Gurch, Guy Macon, Hafspajen, Hailey C. Shannon, Hairouna, Hairy Dude, Hamaxides, Hanina,
Hede2000, Hello71, Historylover4, Hmains, Hmwao, HorsePunchKid, Hpc, Hughcharlesparker, Huldra, Iblardi, Icarus4586, Icey, Ihcoyc, Imadjafar, In ictu oculi, Infobacker, Inka 888,
Interlingua, Irvi Hyka, It Is Me Here, J.delanoy, J04n, JASpencer, JNW, JaGa, JamesMLane, Jan eissfeldt, Jarfly, Jayarathina, Jayron32, Jbolden1517, Jbribeiro1, Jc3schmi, Jdcanfield,
Jeccabreen, JeremyA, Jeremygbyrne, Jeromefarrell, JesseW, Jhobson1, Jim Henry, Jimball1, John Carter, JohnChrysostom, Johnpacklambert, JonHarder, Jonel, Joy, Jservorum, Jsharpminor, Just
James, JustinTime55, K.C. Tang, K6ka, Kahn, Kaicarver, Kaisershatner, Kakoui, Kaveh, Kdammers, Keith D, Ken Gallager, Kiddjm, Kkim2, Klemen Kocjancic, Koavf, Kragen, LCP, Lady
Flora, Lairor, Lauvian, Ledzeppelin21, Leszek Jaczuk, Lights, Lilyk1336, Lima, Lindsay658, Lisasmall, Llywrch, Logophile, LonelyPilgrim, Lotje, LouI, LovesMacs, Ludi, Lugia2453,
MCaecilius, ML, MadameArsenic, Maddie!, Magioladitis, MalkavianX, Marek69, Marktgordon, Materialscientist, Matthew Woodcraft, Mattissa, Maximus Rex, Mciceran, Mdmcginn, Menchi,
Michael C Price, Michael Hardy, Micione, Mirv, MishaPan, Mmeijeri, MovieOutcast, Mr. Stradivarius, Mwidunn, Naive cynic, NameIsRon, Nascar1996, Natl1, Neddyseagoon, NeilN,
Nicholas0, Nicktroptopolis, Nighm, Nihiltres, Nikolaj Christensen, Nindid, Nirvana2013, Nnemo, Noctibus, Nono64, Noob catcher, Ocaasi, Omnipaedista, Omnipedian, Ortcutt, Pais, Paolo
Belzoni, Pastordavid, Peter Delmonte, Pgan002, Pharaoh of the Wizards, Phatius McBluff, Philip Trueman, PhilipC, Philopedia, Piano non troppo, Pinethicket, Pne, Polylerus, Porcher, Purelogik,
R'n'B, Radicalsubversiv, Radicalvr, RandomP, Ranveig, Reach Out to the Truth, ReaverFlash, Rednblu, Rekleov, Ret.Prof, RexNL, Rich Farmbrough, Richard D. LeCour, Richardprins,
Ricky81682, Rigel.j, Rjwilmsi, Rl, Robert1947, Robertson-Glasgow, RobyWayne, RockOfVictory, Rothorpe, RoyBoy, RoyBurtonson, Roypeter347, Rushbugled13, Rwflammang, Ryulong,
SDC, Salvio giuliano, Sam Korn, Sannse, Schinleber, Scientizzle, Scwlong, Sean.hoyland, Sebesta, Sfolivier, Shanes, Sharkadude, Shlomif, Shlomke, Silverhorse, Simbagraphix, Sineaste,
Slon02, Smeira, Snitchelz, Snowdog, Snowmanradio, Soliloquial, Spartacus007, SpudHawg948, StAnselm, Stebunik, Stephenb, Stupefaction, Suffusion of Yellow, Sumahoy, Sunray, Swarm,
Tancrede, Tankred, Thaliac1633, Theophilus Wallace, Thetiesthatbind, TimBentley, Tlork Thunderhead, Tokek, Tom harrison, Tomisti, Tone, Tonicthebrown, Treybien, Tumbleweed51, Turris
Davidica, Tylerdmace, UDScott, Uriber, Valentinian, Vanamonde93, Vanished user ewfisn2348tui2f8n2fio2utjfeoi210r39jf, VanishedUserABC, Vaquero100, Vector50, Veledan, Vertium,
Vojvodaen, WE 2500, WLC patrologia, Waacstats, Wavelength, Wayne Slam, Webaware, Wereon, Wesley, West.andrew.g, Wetman, Widr, Wiki alf, WikiFlier, Wikipelli, William Avery,
Willking1979, Willthacheerleader18, Witr, Xezbeth, Yceren Loq, Yintan, Zahid Abdassabur, Zambelo, Zeimusu, Zeusnoos, Zoicon5, 540 anonymous edits

Image Sources, Licenses and Contributors

File:St.-Jerome-In-His-Study.jpg Source: http://en.wikipedia.org/w/index.php?title=File:St.-Jerome-In-His-Study.jpg License: Public Domain Contributors: Auntof6, Boo-Boo Baroo, Cathy
Richards, MovieOutcast, Pierpao, Shakko, 1 anonymous edits
File:Domenico Ghirlandaio - St Jerome in his study.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Domenico_Ghirlandaio_-_St_Jerome_in_his_study.jpg License: Public
Domain Contributors: Frank C. Mller, Kramer Associates, Mattes, Oxag, Petrusbarbygere, Sailko, Tacsipacsi, Tsui, Warburg, Xenophon
File:Giovanni Bellini St Jerome Reading in the Countryside.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Giovanni_Bellini_St_Jerome_Reading_in_the_Countryside.jpg
License: Public Domain Contributors: user:Urban
File:Antonio da Fabriano II - Saint Jerome in His Study - Walters 37439.jpg Source:
http://en.wikipedia.org/w/index.php?title=File:Antonio_da_Fabriano_II_-_Saint_Jerome_in_His_Study_-_Walters_37439.jpg License: unknown Contributors: Bukk, Concord, El., Jarekt, Karel
K., PKM, Ranveig, Shakko
File:Colantonio.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Colantonio.jpg License: Public Domain Contributors: Bukk, Conscious, DenghiComm, Diomede, Gryffindor,
Hsarrazin, Maria lo sposo, Sailko, SunOfErat
File:Caravaggio St Jerome.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Caravaggio_St_Jerome.jpg License: Public Domain Contributors: Original uploader was Gfglegal at
en.wikipedia (Original text : Gfglegal (talk))
File:Francisco de Zurbarn 023.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Francisco_de_Zurbarn_023.jpg License: Public Domain Contributors: AndreasPraefcke, Aotake,
Balbo, Cathy Richards, Emijrp, Goldfritha, Mattes, Oursana, Red Rooster, Shakko, Szasza, Wst, Zarateman, 1 anonymous edits
File:Hans Bilger Kirchenvater 3 Liebieghaus.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Hans_Bilger_Kirchenvater_3_Liebieghaus.jpg License: Public Domain Contributors:
User:FA2010
File:MatthiasStom-SaintJerome-Nantes.jpg Source: http://en.wikipedia.org/w/index.php?title=File:MatthiasStom-SaintJerome-Nantes.jpg License: Public Domain Contributors: Bukk, Cathy
Richards, Jacklee, Shakko, Tancrde
File:Francescostjerome.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Francescostjerome.jpg License: Public Domain Contributors: Aavindraa, Shakko
File:Saint_Jerome_(_Hieronymus_).JPG Source: http://en.wikipedia.org/w/index.php?title=File:Saint_Jerome_(_Hieronymus_).JPG License: Creative Commons Attribution-Sharealike 3.0
Contributors: User:Artin.afsharjavan
File:St Jerome.jpg Source: http://en.wikipedia.org/w/index.php?title=File:St_Jerome.jpg License: Creative Commons Attribution-Sharealike 3.0 Contributors: User:Esoutherndata
File:Cretey-Saint-Jrme.jpg Source: http://en.wikipedia.org/w/index.php?title=File:Cretey-Saint-Jrme.jpg License: Public Domain Contributors: Bukk, Cathy Richards, Mattes, Tancrde
File:Workshop of Pieter Coecke van Aelst, the elder - Saint Jerome in His Study - Walters 37256.jpg Source:
http://en.wikipedia.org/w/index.php?title=File:Workshop_of_Pieter_Coecke_van_Aelst,_the_elder_-_Saint_Jerome_in_His_Study_-_Walters_37256.jpg License: unknown Contributors: Bukk,
Cathy Richards, Ham, Jarekt, Karel K., Poke2001, Shakko
Image:wikisource-logo.svg Source: http://en.wikipedia.org/w/index.php?title=File:Wikisource-logo.svg License: logo Contributors: ChrisiPK, Guillom, INeverCry, Jarekt, Leyo,
MichaelMaggs, NielsF, Rei-artur, Rocket000, Steinsplitter

License
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//creativecommons.org/licenses/by-sa/3.0/

13