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

Died 420Bethlehem, Palaestina Prima

Honored in Roman Catholic ChurchEastern OrthodoxyAnglican CommunionLutheranismOriental 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 VulgateDe viris illustribusChronicon

Saint Jerome (Latin: Eusebius Sophronius Hieronymus; Greek: Εὐσέβιος Σωφρόνιος Ἱερώνυμος; c. 347 – 30September 420) was an Illyrian Latin Christian priest, confessor, theologian and historian, who also became a Doctorof the Church. He was the son of Eusebius, of the city of Stridon, on the border of Dalmatia and Pannonia. He is bestknown 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 theChurch of England (Anglican Communion).[1] Jerome is commemorated on 30 September with a memorial.

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Life

St. Jerome in His Study (1480), by DomenicoGhirlandaio.

Eusebius Sophronius Hieronymus was born at Stridon around 347. Hewas not baptized until about 360 - 366, when he had gone to Romewith his friend Bonosus (who may or may not have been the sameBonosus whom Jerome identifies as his friend who went to live as ahermit on an island in the Adriatic) to pursue rhetorical andphilosophical studies. He studied under the grammarian AeliusDonatus. There Jerome learned Latin and at least some Greek, thoughprobably not the familiarity with Greek literature he would later claimto have acquired as a schoolboy.

As a student in Rome, he engaged in the superficial escapades andwanton behaviour of students there, which he indulged in quitecasually but for which he suffered terrible bouts of repentanceafterwards. To appease his conscience, he would visit on Sundays thesepulchers of the martyrs and the Apostles in the catacombs. Thisexperience would remind him of the terrors of hell:

"Often I would find myself entering those crypts, deep dugin the earth, with their walls on either side lined with thebodies of the dead, where everything was so dark thatalmost it seemed as though the Psalmist's words were

fulfilled, Let them go down quick into Hell.[2] 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 asyou found yourself cautiously moving forward, the black night closed around and there came to mymind 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 mysoul."[4] — to describe the horror of hell. Jerome initially used classical authors to describe Christian concepts suchas hell that indicated both his classical education and his deep shame of their associated practices, such as pederastywhich was found in Rome. Although initially skeptical of Christianity, he was eventually converted. After severalyears in Rome, he travelled with Bonosus to Gaul and settled in Trier where he seems to have first taken uptheological studies, and where he copied, for his friend Tyrannius Rufinus, Hilary of Poitiers' commentary on thePsalms and the treatise De synodis. Next came a stay of at least several months, or possibly years, with Rufinus atAquileia, 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 intonorthern Syria. At Antioch, where he stayed the longest, two of his companions died and he himself was seriously illmore than once. During one of these illnesses (about the winter of 373–374), he had a vision that led him to lay asidehis secular studies and devote himself to God. He seems to have abstained for a considerable time from the study ofthe classics and to have plunged deeply into that of the Bible, under the impulse of Apollinaris of Laodicea, thenteaching in Antioch and not yet suspected of heresy.

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St. Jerome reading in the countryside, byGiovanni Bellini

Seized with a desire for a life of ascetic penance, he went for a time tothe desert of Chalcis, to the southwest of Antioch, known as the"Syrian Thebaid", from the number of hermits inhabiting it. During thisperiod, he seems to have found time for study and writing. He made hisfirst attempt to learn Hebrew under the guidance of a converted Jew;and he seems to have been in correspondence with Jewish Christians inAntioch. Around this time he had copied for him a Hebrew Gospel, ofwhich fragments are preserved in his notes, and is known today as theGospel of the Hebrews, and which the Nazarenes considered was thetrue Gospel of Matthew. Jerome translated parts of this Hebrew Gospelinto Greek.

Returning to Antioch in 378 or 379, he was ordained by BishopPaulinus, apparently unwillingly and on condition that he continue hisascetic life. Soon afterward, he went to Constantinople to pursue astudy of Scripture under Gregory Nazianzen. He seems to have spenttwo years there, then left, and the next three (382–385) he was inRome again, attached to Pope Damasus I and the leading RomanChristians. Invited originally for the synod of 382, held to end the schism of Antioch as there were rival claimants tobe the proper patriarch in Antioch. Jerome had accompanied one of the claimants, Paulinus back to Rome in order toget 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 manuscriptsof the New Testament. He also updated the Psalter containing the Book of Psalms then at use in Rome based on theSeptuagint. Though he did not realize it yet, translating much of what became the Latin Vulgate Bible would takemany years and be his most important achievement (see Writings– Translations section below).

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This painting by Antonio da Fabriano II, depictsSt. Jerome in study. The writing implements,scrolls, and manuscripts testify to Jerome's

scholarly pursuits. The Walters Art Museum.

In Rome he was surrounded by a circle of well-born and well-educatedwomen, including some from the noblest patrician families, such as thewidows Lea, Marcella and Paula, with their daughters Blaesilla andEustochium. The resulting inclination of these women to the monasticlife and from the indulgent lasciviousness in Rome, and his unsparingcriticism of the secular clergy of Rome, brought a growing hostilityagainst him among the Roman clergy and their supporters. Soon afterthe death of his patron Damasus (10 December 384), Jerome wasforced by them to leave his position at Rome after an inquiry wasbrought up by the Roman clergy into allegations that he had animproper relationship with the widow Paula.

Additionally, his condemnation of Blaesilla's hedonistic lifestyle inRome had led her to adopt ascetic practices, but it affected her healthand worsened her physical weakness to the point that she died just fourmonths after starting to follow his instructions; much of the Romanpopulace were outraged at Jerome for causing the premature death ofsuch a lively young woman, and his insistence to Paula that Blaesillashould 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, andfollowed 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 byBishop 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 theprophet Hosea and telling his reminiscences of Anthony the Great, who had died 30 years before; he spent some timein Nitria, admiring the disciplined community life of the numerous inhabitants of that "city of the Lord," butdetecting even there "concealed serpents," i.e., the influence of Origen of Alexandria. Late in the summer of 388 hewas 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.

Painting by Niccolò Antonio Colantonio,showing St. Jerome's removal of a thorn from a

lion's paw.

Amply provided by Paula with the means of livelihood and ofincreasing his collection of books, he led a life of incessant activity inliterary production. To these last 34 years of his career belong the mostimportant of his works; his version of the Old Testament from theoriginal Hebrew text, the best of his scriptural commentaries, hiscatalogue of Christian authors, and the dialogue against the Pelagians,the literary perfection of which even an opponent recognized. To thisperiod also belong most of his polemics, which distinguished himamong the orthodox Fathers, including the treatises against theOrigenism later declared anathema, of Bishop John II of Jerusalem andhis early friend Rufinus. Later, as a result of his writings againstPelagianism, a body of excited partisans broke into the monasticbuildings, set them on fire, attacked the inmates and killed a deacon,forcing Jerome to seek safety in a neighboring fortress (416).

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It is recorded that Jerome died near Bethlehem on 30 September 420. The date of his death is given by theChronicon of Prosper of Aquitaine. His remains, originally buried at Bethlehem, are said to have been latertransferred 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

2St Jerome, by Michelangelo Merisi daCaravaggio, 1607, at St John's Co-Cathedral,

Valletta, Malta

Jerome was a scholar at a time when that statement implied a fluencyin Greek. He knew some Hebrew when he started his translationproject, but moved to Jerusalem to strengthen his grip on Jewishscripture commentary. A wealthy Roman aristocrat, Paula, funded hisstay in a monastery in Bethlehem and he completed his translationthere. He began in 382 by correcting the existing Latin languageversion of the New Testament, commonly referred to as the VetusLatina. By 390 he turned to translating the Hebrew Bible from theoriginal Hebrew, having previously translated portions from theSeptuagint which came from Alexandria. He believed that the Councilof Jamnia, or mainstream rabbinical Judaism, had rejected theSeptuagint 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 mostother Christians, including Augustine, who thought the Septuagint inspired. Modern scholarship, however, has castdoubts on the actual quality of Jerome's Hebrew knowledge. Many modern scholars believe that the Greek Hexaplais 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 histranslation choices in using the original Hebrew rather than suspect translations. His patristic commentaries alignclosely with Jewish tradition, and he indulges in allegorical and mystical subtleties after the manner of Philo and theAlexandrian 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 introductionsto the Solomonic writings, the Book of Tobit, and the Book of Judith. Most notable, however, is the statement fromhis introduction to the Books of Samuel:

This preface to the Scriptures may serve as a helmeted [i.e. defensive] introduction to all the bookswhich we turn from Hebrew into Latin, so that we may be assured that what is outside of them must beplaced aside among the Apocryphal writings.

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Jerome in the desert, tormented by his memoriesof the dancing girls of Rome.

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 onthe Book of Ezekiel by Origen (translated ca. 380 inConstantinople); two homilies of Origen of Alexandria on the Songof Solomon (in Rome, ca. 383); and thirty-nine on the Gospel ofLuke (ca. 389, in Bethlehem). The nine homilies of Origen on theBook of Isaiah included among his works were not done by him.Here should be mentioned, as an important contribution to thetopography of Israel, his book De situ et nominibus locorumHebraeorum, a translation with additions and some regrettableomissions 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 andexpanded by Origen.

• Original commentaries on the Old Testament. To the period before his settlement at Bethlehem and the followingfive years belong a series of short Old Testament studies: De seraphim, De voce Osanna, De tribus quaestionibusveteris 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 inrather 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), andon Jeremiah (after 415, left unfinished).

• New Testament commentaries. These include only Philemon, Galatians, Ephesians, and Titus (hastily composed387-388); Matthew (dictated in a fortnight, 398); Mark, selected passages in Luke, Revelation, and the prologueto the Gospel of John.

Historical and hagiographic writings

In the Middle Ages, Jerome was oftenahistorically depicted as a cardinal.

Jerome is also known as a historian. One of his earliest historical workswas his Chronicle (or Chronicon or Temporum liber), composed ca.380 in Constantinople; this is a translation into Latin of thechronological tables which compose the second part of the Chroniconof Eusebius, with a supplement covering the period from 325 to 379.Despite numerous errors taken over from Eusebius, and some of hisown, Jerome produced a valuable work, if only for the impulse whichit gave to such later chroniclers as Prosper, Cassiodorus, and Victor ofTunnuna to continue his annals.

Important also is De viris illustribus, written at Bethlehem in 392, thetitle and arrangement of which are borrowed from Suetonius. Itcontains short biographical and literary notes on 135 Christian authors,from Saint Peter down to Jerome himself. For the first seventy-eightauthors Eusebius (Historia ecclesiastica) is the main source; in thesecond section, beginning with Arnobius and Lactantius, he includes agood deal of independent information, especially as to western writers.

Four works of a hagiographic nature are:

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• the Vita Pauli monachi, written during his first sojourn at Antioch (ca. 376), the legendary material of which isderived 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 towardthe end of the 6th or beginning of the 7th century, with reference to an expression of Jerome's in the opening chapterof the Vita Malchi, where he speaks of intending to write a history of the saints and martyrs from the apostolic times.

Letters

Saint Jerome by Matthias Stom

Jerome's letters or epistles, both by the great variety of their subjectsand by their qualities of style, form an important portion of his literaryremains. Whether he is discussing problems of scholarship, orreasoning on cases of conscience, comforting the afflicted, or sayingpleasant things to his friends, scourging the vices and corruptions ofthe time and against sexual immorality among the clergy, [9] exhortingto the ascetic life and renunciation of the world, or breaking a lancewith his theological opponents, he gives a vivid picture not only of hisown mind, but of the age and its peculiar characteristics. Because therewas no distinct line between personal documents and those meant forpublication, we frequently find in his letters both confidential messagesand treatises meant for others besides the one to whom he waswriting.[10]

The letters most frequently reprinted or referred to are of a hortatorynature, 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 ofepitome of pastoral theology from the ascetic standpoint; Ep. 53, Ad Paulinum de studio scripturarum; Ep. 57, to thesame, De institutione monachi; Ep. 70, Ad Magnum de scriptoribus ecclesiasticis; and Ep. 107, Ad Laetam deinstitutione filiae.

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Theological writings

St. Jerome, by Palma il Vecchio

Practically all of Jerome's productions in the field of dogma have amore or less vehemently polemical character, and are directed againstassailants of the orthodox doctrines. Even the translation of the treatiseof Didymus the Blind on the Holy Spirit into Latin (begun in Rome384, completed at Bethlehem) shows an apologetic tendency againstthe Arians and Pneumatomachoi. The same is true of his version ofOrigen's De principiis (ca. 399), intended to supersede the inaccuratetranslation by Rufinus. The more strictly polemical writings coverevery period of his life. During the sojourns at Antioch andConstantinople he was mainly occupied with the Arian controversy,and especially with the schisms centering around Meletius of Antiochand Lucifer Calaritanus. Two letters to Pope Damasus (15 and 16)complain of the conduct of both parties at Antioch, the Meletians andPaulinians, who had tried to draw him into their controversy over theapplication of the terms ousia and hypostasis to the Trinity. At thesame time or a little later (379) he composed his Liber ContraLuciferianos, in which he cleverly uses the dialogue form to combatthe 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 ofthe perpetual virginity of Mary and of the superiority of the single over the married state. An opponent of asomewhat similar nature was Jovinianus, with whom he came into conflict in 392 (Adversus Jovinianum, AgainstJovinianus) and the defense of this work addressed to his friend Pammachius, numbered 48 in the letters). Oncemore he defended the ordinary Catholic practices of piety and his own ascetic ethics in 406 against the Gallicpresbyter 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 ofOrigen occurred. To this period belong some of his most passionate and most comprehensive polemical works: theContra Joannem Hierosolymitanum (398 or 399); the two closely connected Apologiae contra Rufinum (402); andthe "last word" written a few months later, the Liber tertius seu ultima responsio adversus scripta Rufini. The last ofhis polemical works is the skilfully composed Dialogus contra Pelagianos (415).

Reception by later ChristianityJerome is the second most voluminous writer (after St. Augustine) in ancient Latin Christianity. In the RomanCatholic 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 unusualposition (for that time) that the Hebrew, and not the Septuagint, was the inspired text of the Old Testament. Thetraditional view is that he used this knowledge to translate what became known as the Vulgate, and his translationwas slowly but eventually accepted in the Catholic Church.[11] The later resurgence of Hebrew studies withinChristianity owes much to him.He showed more zeal and interest in the ascetic ideal than in abstract speculation. It was this strict asceticism thatmade Martin Luther judge him so severely. In fact, Protestant readers are not generally inclined to accept hiswritings 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 inAugustine's).Wikipedia:Citation needed

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Despite the criticisms already mentioned, Jerome has retained a rank among the western Fathers. This would be hisdue, if for nothing else, on account of the great influence exercised by his Latin version of the Bible upon thesubsequent ecclesiastical and theological development.Wikipedia:Citation needed

In art

Statue Of St. Jerome (Hieronymus) - Bethlehem,Palestine Authority, West Bank

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

In art, he is often represented as one of the four Latin doctors of theChurch along with Augustine of Hippo, Ambrose, and Pope Gregory I.As a prominent member of the Roman clergy, he has often beenportrayed anachronistically in the garb of a cardinal. Even when he isdepicted as a half-clad anchorite, with cross, skull and Bible for theonly furniture of his cell, the red hat or some other indication of hisrank 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 howJerome tamed a lion by healing its paw. The source for the story is anearly identical story told about Saint Gerasimus, possibly due toSalmaan'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 inthe Syrian desert, and multiple artists have titled their works "StJerome in the wilderness"; some of them include Pietro Perugino andLambert Sustris.

He is also sometimes depicted with an owl, the symbol of wisdom andscholarship.[14] Writing materials and the trumpet of final judgment arealso part of his iconography. He is commemorated on 30 Septemberwith a memorial.

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 asaint, as in the West.

[2][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, etita obscura sunt omnia, ut propemodum illud propheticum compleatur: Descendantad infernum viventes (Ps. LIV,16): et raro desuper lumen admissum, horroremtemperet tenebrarum, ut non tam fenestram, quam foramen demissi luminis putes:rursumque pedetentim acceditur, et caeca nocte circumdatis illud Virgilianumproponitur (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[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 textcrystallized by the Masorah (..) Two things, however, rendered the Septuagint unwelcome in the long run to the Jews. Its divergence from theaccepted text

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The vision of Saint Jerome by Louis Cretey, 17thcentury, oil on canvas, 150,5 x 127 cm, private

collection.

This painting by the Workshop of Pieter Coeckevan Aelst, depicts St. Jerome in his study. The

Walters Art Museum.

(afterward called the Masoretic) was too evident; and it therefore could not serve as abasis for theological discussion or for homiletic interpretation. This distrust wasaccentuated 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 theBible of the Christian Church."

[7][7] "(..) die griechische Bibelübersetzung, die einem innerjüdischen Bedürfnis entsprang(..) [von den] Rabbinen zuerst gerühmt (..) Später jedoch, als manche ungenaueÜbertragung des hebräischen Textes in der Septuaginta und Übersetzungsfehler dieGrundlage 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

[8] Pierre Nautin, article Hieronymus, in: Theologische Realenzyklopädie, Vol. 15,Walter de Gruyter, Berlin - New York 1986, p. 304-315, here p. 309-310.

[9][9] "regulae sancti pachomii 84 rule 104.[10][10] W. H. Fremantle, "Prolegomena to Jerome," V.[11][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, afterthe military invasions of the Arabs had forced many Greek monks who were living inthe deserts of the Middle East to seek refuge in Rome. Rice conjectures (SaintJerome in the Renaissance, pp. 44-45) that because of the similarity between thenames Gerasimus and Geronimus -- the late Latin form of Jerome's name -- 'aLatin-speaking cleric . . . made St Geronimus the hero of a story he had heard aboutSt Gerasimus; and that the author of Plerosque nimirum, attracted by a story at onceso picturesque, so apparently appropriate, and so resonant in suggestion andmeaning, and under the impression that its source was pilgrims who had been told itin Bethlehem, included it in his life of a favourite saint otherwise bereft of miracles.'"

[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 StateUniversity, with explanations. Accessed August 10, 2007.

Bibliography•• 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.

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)

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• 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)

Jerome 12

• Letters (http:/ / www. ccel. org/ ccel/ schaff/ npnf206. toc. html), The Life of Paulus the First Hermit, The Life ofS. Hilarion, The Life of Malchus, the Captive Monk, The Dialogue Against the Luciferians, The PerpetualVirginity of Blessed Mary, Against Jovinianus, Against Vigilantius, To Pammachius against John of Jerusalem,Against the Pelagians, Prefaces (CCEL)

Article Sources and Contributors 13

Article Sources and ContributorsJerome  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, GarethGriffith-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, JustJames, JustinTime55, K.C. Tang, K6ka, Kahn, Kaicarver, Kaisershatner, Kakoui, Kaveh, Kdammers, Keith D, Ken Gallager, Kiddjm, Kkim2, Klemen Kocjancic, Koavf, Kragen, LCP, LadyFlora, Lairor, Lauvian, Ledzeppelin21, Leszek Jańczuk, 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, PaoloBelzoni, 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, TurrisDavidica, 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 ContributorsFile: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, CathyRichards, MovieOutcast, Pierpao, Shakko, 1 anonymous editsFile: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: PublicDomain  Contributors: Frank C. Müller, Kramer Associates, Mattes, Oxag, Petrusbarbygere, Sailko, Tacsipacsi, Tsui, Warburg, XenophonFile: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:UrbanFile: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, KarelK., PKM, Ranveig, ShakkoFile:Colantonio.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Colantonio.jpg  License: Public Domain  Contributors: Bukk, Conscious, DenghiùComm, Diomede, Gryffindor,Hsarrazin, Maria lo sposo, Sailko, SunOfEratFile: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 aten.wikipedia (Original text : Gfglegal (talk))File:Francisco de Zurbarán 023.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Francisco_de_Zurbarán_023.jpg  License: Public Domain  Contributors: AndreasPraefcke, Aotake,Balbo, Cathy Richards, Emijrp, Goldfritha, Mattes, Oursana, Red Rooster, Shakko, Szasza, Wst, Zarateman, 1 anonymous editsFile: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:FA2010File:MatthiasStom-SaintJerome-Nantes.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:MatthiasStom-SaintJerome-Nantes.jpg  License: Public Domain  Contributors: Bukk, CathyRichards, Jacklee, Shakko, TancrèdeFile:Francescostjerome.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Francescostjerome.jpg  License: Public Domain  Contributors: Aavindraa, ShakkoFile: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.afsharjavanFile: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:EsoutherndataFile:Cretey-Saint-Jérôme.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Cretey-Saint-Jérôme.jpg  License: Public Domain  Contributors: Bukk, Cathy Richards, Mattes, TancrèdeFile: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, ShakkoImage: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

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