Jerome
Jerome, also known as Jerome of Stridon, was an early Christian priest, confessor, theologian, translator, and historian; he is commonly known as Saint Jerome.
He is best known for his translation of the Bible into Latin and his commentaries on the whole Bible. Jerome attempted to create a translation of the Old Testament based on a Hebrew version, rather than the Septuagint, as prior Latin Bible translations had done. His list of writings is extensive. In addition to his biblical works, he wrote polemical and historical essays, always from a theologian's perspective.
Jerome was known for his teachings on Christian moral life, especially those in cosmopolitan centers such as Rome. He often focused on women's lives and identified how a woman devoted to Jesus should live her life. This focus stemmed from his close patron relationships with several prominent female ascetics who were members of affluent senatorial families.
In addition, his works are a crucial source of information on the pronunciation of the Hebrew language in Byzantine Palestine.
Jerome is recognized as a saint and Doctor of the Church by the Catholic Church, and as a saint in the Eastern Orthodox Church, the Lutheran Church, and the Anglican Communion. His feast day is 30 September.
Early life
Eusebius Sophronius Hieronymus was born at Stridon around 342–347 AD. He was of Illyrian ancestry. He was not baptized until about 360–369 in Rome, where he had gone with his friend Bonosus of Sardica to pursue rhetorical and philosophical studies. Jerome studied under the philologist Aelius Donatus. There he learned Latin and at least some Koine Greek, though he probably did not yet acquire the familiarity with Greek literature that he later claimed to have acquired as a schoolboy.As a student, Jerome engaged in the superficial escapades and sexual experimentation of students in Rome; he indulged himself quite casually but he suffered terrible bouts of guilt afterwards. To appease his conscience, on Sundays he visited the sepulchers of the martyrs and the Apostles in the catacombs. This experience reminded 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 Virgil, "Horror ubique animos, simul ipsa silentia terrent".
File:Domenico Ghirlandaio - St Jerome in his study.jpg|thumb|left|upright|St. Jerome in His Study, by Domenico Ghirlandaio
The quotation from Virgil reads, in translation, "On all sides round, horror spread wide; the very silence breathed a terror on my soul."
Conversion to Christianity
Although at first afraid of Christianity, he eventually converted.File:Giovanni Bellini St Jerome Reading in the Countryside.jpg|thumb|St. Jerome in the Desert, by Giovanni Bellini
Seized with a desire for a life of ascetic penance, Jerome went for a time to the desert of Chalcis, to the southeast of Antioch, known as the "Syrian Thebaid" from the number of eremites 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 himself a Hebrew Gospel, of which fragments are preserved in his notes. It is known today as the Gospel of the Hebrews, which the Nazarenes considered to be the true Gospel of Matthew. Jerome translated parts of this Hebrew Gospel into Greek.
Ministry in Rome
As protégé of Pope Damasus I, Jerome was given duties in Rome, and he undertook a revision of the Vetus Latina Gospels based on Greek manuscripts. He also updated the Psalter containing the Book of Psalms then in use in Rome, based on the Septuagint.Throughout his epistles, he shows himself to be surrounded by women and united with close ties; it is estimated that 40% of his epistles were addressed to someone of the female sex and, at the time, he was criticized for it.
Even in his time, Jerome noted Porphyry's accusation that the Christian communities were run by women and that the favor of the ladies decided who could accede to the dignity of the priesthood.
In Rome, Jerome was surrounded by a circle of well-born and well-educated women, including some from the noblest patrician families. Among these women were such as the widows Lea, Marcella, and Paula, and Paula's 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 Pope Damasus I on 10 December 384, Jerome was forced 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 vows of becoming consecrated virgins. 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, Jerome's condemnation of Blaesilla's hedonistic lifestyle in Rome led her to adopt ascetic practices, but these 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 was outraged that Jerome, in their view, thus caused the premature death of such a lively young woman. Additionally, his insistence to Paula that Blaesilla should not be mourned and complaints that her grief was excessive were seen as heartless, which further polarized Roman opinion against him.
Scholarly works
Translation of the Bible (382–405)
Jerome was a scholar at a time when being a scholar 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 Jerome's stay in a monastery in the nearby city of Bethlehem, where he settled next to the Church of the Nativity – built half a century prior on orders of Emperor Constantine over what was reputed to be the site of the Nativity of Jesus – 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 mainstream Rabbinical Judaism had rejected the Septuagint as invalid 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 previously translated Septuagint went against the advice of most other Christians, including Augustine, who thought the Septuagint inspired. Some modern scholars believe that the Greek Hexapla is the main source for Jerome's "iuxta Hebraeos" translation of the Old Testament. Some scholarship has cast doubts on the actual quality of Jerome's Hebrew knowledge, however, detailed studies have shown that to a considerable degree Jerome was a competent Hebraist.
''De Viris Illustribus''
Between 392 and 393 Jerome produced a biobibliography covering four centuries of primarily Christian writers from the apostolic age up until Jerome himself. The text was modeled after earlier Greek and Latin authors. De Viris Illustribus circulated widely soon after its completion, becoming an influential Christian biographical collection and defining a canon of knowledge.It was written as an apologetic work to demonstrate the accomplishments of prominent Christian authors, including Jerome himself, at a time when Christian writing was seen as inferior.
Biblical onomastica
Jerome also produced two onomastica which were commonly found in subsequent Bibles until the Reformation:- Liber de Nominibus Hebraicis, a list of names of people in the Bible and etymologies, based on a work attributed to Philo and expanded by Origen;
- A translation and expansion of the Onomasticon of Eusebius, listing and commenting on places mentioned in the Bible.
Commentaries (405–420)
This preface to the Scriptures may serve as a "helmeted" introduction to all the books which we turn from Hebrew into Latin, so that we may be assured that what is not found in our list must be placed amongst the Apocryphal writings. Wisdom, therefore, which generally bears the name of Solomon, and the book of Jesus, the Son of Sirach, and Judith, and Tobias, and the Shepherd are not in the canon. The first book of Maccabees I have found to be Hebrew, the second is Greek, as can be proved from the very style.
File:Francisco de Zurbarán 023.jpg|thumb|upright=1.4|Jerome in the desert, tormented by his memories of the dancing girls, by Francisco de Zurbarán, 1639, Monastery of Santa María de Guadalupe