Epistulae
Not only the first of the letters but probably the earliest extant composition of Jerome (c. 370 A.D.). Innocent, to whom it is addressed, was one of the little band of enthusiasts whom Jerome gathered round him in Aquileia.
How I long to be a member of your company, and with uplifting of all my powers to embrace your admirable community! Though, indeed, these poor eyes are not worthy to look upon it. Oh!
1. That God gives more than we ask Him for, Ephesians 3:20 and that He often grants us things which eye has not seen nor ear heard, neither have they entered into the heart of man, 1 Corinthians 2:9 I knew indeed before from the mystic declaration of the sacred volumes; but now, dearest Rufinus, I have had proof of it in my own case. For I who f...
Sent to Florentius along with the preceding letter, which Jerome requests him to deliver to Rufinus. This Florentius was a rich Italian who had retired to Jerusalem to pursue the monastic life. Jerome subsequently speaks of him as a distinguished monk so pitiful to the needy that he was generally known as the father of the poor.
1. Your letter, dear friend, finds me dwelling in that quarter of the desert which is nearest to Syria and the Saracens. And the reading of it rekindles in my mind so keen a desire to set out for Jerusalem that I am almost ready to violate my monastic vow in order to gratify my affection.
This letter, written in 374 A.D., is chiefly interesting for its mention of Jerome's sister. It would seem that she had fallen into sin and had been restored to a life of virtue by the deacon, Julian. Jerome speaks of her again in the next letter (§4).
This letter (written like the preceding in 374 A.D.) is addressed by Jerome to three of his former companions in the religious life. It commends Bonosus (§3), asks guidance for the writer's sister (§4), and attacks the conduct of Lupicinus, Bishop of Stridon (§5). 1.
Niceas, the subdeacon, had accompanied Jerome to the East but had now returned home. In after-years he became bishop of Aquileia in succession to Chromatius. The date of the letter is 374 A.D.
A bantering letter to an indifferent correspondent. Of the same date as the preceding. Heliodorus, who is so dear to us both, and who loves you with an affection no less deep than my own, may have given you a faithful account of my feelings towards you; how your name is always on my lips, and how in every conversation which I have with him I be...
Jerome writes to Paul of Concordia, a centenarian (§2), and the owner of a good theological library (§3), to lend him some commentaries. In return he sends him his life (newly written) of Paul the hermit. The date of the letter is 374 A.D.
Æmona was a Roman colony not far from Stridon, Jerome's birthplace. The virgins to whom the note is addressed had omitted to answer his letters, and he now writes to upbraid them for their remissness. The date of the letter is 374 A.D.
The subject of this letter is similar to that of the preceding. Of Antony nothing is known except that some manuscripts describe him as of Æmona. The date of the letter is 374 A.D.
An interesting letter, as throwing some light on Jerome's family relations. Castorina, his maternal aunt, had, for some reason, become estranged from him, and he now writes to her to effect a reconciliation. Whether he succeeded in doing so, we do not know.
Heliodorus, originally a soldier, but now a presbyter of the Church, had accompanied Jerome to the East, but, not feeling called to the solitary life of the desert, had returned to Aquileia. Here he resumed his clerical duties, and in course of time was raised to the episcopate as bishop of Altinum. The letter was written in the first bitterness...
This letter, written in 376 or 377 A.D., illustrates Jerome's attitude towards the see of Rome at this time held by Damasus, afterwards his warm friend and admirer. Referring to Rome as the scene of his own baptism and as a church where the true faith has remained unimpaired (§1), and laying down the strict doctrine of salvation only within the ...
This letter, written a few months after the preceding, is another appeal to Damasus to solve the writer's doubts. Jerome once more refers to his baptism at Rome, and declares that his one answer to the factions at Antioch is, He who clings to the chair of Peter is accepted by me. Written from the desert in the year 377 or 378.
In this letter, addressed to one who seems to have had some pre-eminence among the monks of the Chalcidian desert, Jerome complains of the hard treatment meted out to him because of his refusal to take any part in the great theological dispute then raging in Syria. He protests his own orthodoxy, and begs permission to remain where he is until th...
This (written from Constantinople in A.D. 381) is the earliest of Jerome's expository letters. In it he explains at length the vision recorded in the sixth chapter of Isaiah, and enlarges upon its mystical meaning.
A letter from Damasus to Jerome, in which he asks for an explanation of the word Hosanna (A.D. 383). About this page Source.
Jerome's reply to the foregoing. Exposing the error of Hilary of Poitiers, who supposed the expression to signify redemption of the house of David, he goes on to show that in the gospels it is a quotation from Psa. cxviii.
In this letter Jerome, at the request of Damasus, gives a minutely detailed explanation of the parable of the prodigal son. About this page Source. Translated by W.H.
Perhaps the most famous of all the letters. In it Jerome lays down at great length (1) the motives which ought to actuate those who devote themselves to a life of virginity, and (2) the rules by which they ought to regulate their daily conduct. The letter contains a vivid picture of Roman society as it then was — the luxury, profligacy, and hypo...
Jerome writes to Marcella to console her for the loss of a friend who, like herself, was the head of a religious society at Rome. The news of Lea's death had first reached Marcella when she was engaged with Jerome in the study of the 73d psalm. Later in the day he writes this letter in which, after extolling Lea, he contrasts her end with that o...
Concerning the virgin Asella. Dedicated to God before her birth, Marcella's sister had been made a church-virgin at the age of ten. From that time she had lived a life of the severest asceticism, first as a member and then as the head of Marcella's community upon the Aventine.
An explanation of the ten names given to God in the Hebrew Scriptures. The ten names are El, Elohim, Sabaôth, Eliôn, Asher yeheyeh Exodus 3:14, Adonai, Jah, the tetragram JHVH, and Shaddai. Written at Rome 384 A.D.
An explanation of certain Hebrew words which have been left untranslated in the versions. The words are Alleluia, Amen, Maran atha. Written at Rome 384 A.D.
In this letter Jerome defends himself against the charge of having altered the text of Scripture, and shows that he has merely brought the Latin Version of the N.T. into agreement with the Greek original. Written at Rome 384 A.D.
An explanation of the Hebrew word Selah. This word, rendered by the LXX. διάψαλμα and by Aquila ἀ εί, was as much a crux in Jerome's day as it is in ours.
An explanation of the Hebrew words Ephod bad 1 Samuel 2:18 and Teraphim Judges 17:5. Written at Rome to Marcella, also at Rome A.D. 384.
Some account of the so-called alphabetical psalms (XXXVII., CXI., CXII., CXIX., CXLV.). After explaining the mystical meaning of the alphabet, Jerome goes on thus: What honey is sweeter than to know the wisdom of God? Others, if they will, may possess riches, drink from a jewelled cup, shine in silks, and try in vain to exhaust their wealth in t...
Jerome writes to thank Eustochium for some presents sent to him by her on the festival of St. Peter. He also moralizes on the mystical meaning of the articles sent.
Jerome writes that he is busy collating Aquila's Greek version of the Old Testament with the Hebrew, inquires after Marcella's mother, and forwards the two preceding letters (XXX., XXXI.). Written at Rome in 384 A.D. 1.
A fragment of a letter in which Jerome institutes a comparison between the industry as writers of M. T. Varro and Origen.
In reply to a request from Marcella for information concerning two phrases in Ps. cxxvii. (bread of sorrow, Psalm 126:2, and children of the shaken off, A.V.
Damasus addresses five questions to Jerome with a request for information concerning them. They are: 1. What is the meaning of the words Whosoever slays Cain vengeance shall be taken on him sevenfold?
Jerome's reply to the foregoing. For the second and fourth questions he refers Damasus to the writings of Tertullian, Novatian, and Origen. The remaining three he deals with in detail.
Marcella had asked Jerome to lend her a copy of a commentary by Rhetitius, bishop of Augustodunum (Autun), on the Song of Songs. He now refuses to do so on the ground that the work abounds with errors, of which the two following are samples: (1) Rhetitius identifies Tharshish with Tarsus, and (2) he supposes that Uphaz (in the phrase gold of Uph...
Blæsilla, the daughter of Paula and sister of Eustochium, had lost her husband seven months after her marriage. A dangerous illness had then led to her conversion, and she was now famous throughout Rome for the length to which she carried her austerities. Many censured her for what they deemed her fanaticism, and Jerome, as her spiritual adviser...
Blæsilla died within three months of her conversion, and Jerome now writes to Paula to offer her his sympathy and, if possible, to moderate her grief. He asks her to remember that Blæsilla is now in paradise, and so far to control herself as to prevent enemies of the faith from cavilling at her conduct. Then he concludes with the prophecy (since...
Onasus, of Segesta, the subject of this letter, was among Jerome's Roman opponents. He is here held up to ridicule in a manner which reflects little credit on the writer's urbanity. The date of the letter is 385 A.D.
An effort having been made to convert Marcella to Montanism, Jerome here summarizes for her its leading doctrines, which he contrasts with those of the Church. Written at Rome in 385 A.D. 1.
At Marcella's request Jerome explains to her what is the sin against the Holy Ghost spoken of by Christ, and shows Novatian's explanation of it to be untenable. Written at Rome in 385 A.D. 1.
Jerome draws a contrast between his daily life and that of Origen, and sorrowfully admits his own shortcomings. He then suggests to Marcella the advantages which life in the country offers over life in town, and hints that he is himself disposed to make trial of it. Written at Rome in 385 A.D.
Marcella had sent some small articles as a present (probably to Paula and Eustochium) and Jerome now writes in their name to thank her for them. He notices the appropriateness of the gifts, not only to the ladies, but also to himself. Written at Rome in 385 A.D.
After leaving Rome for the East, Jerome writes to Asella to refute the calumnies by which he had been assailed, especially as regards his intimacy with Paula and Eustochium. Written on board ship at Ostia, in August, 385 A.D. 1.
Jerome writes to Marcella in the name of Paula and Eustochium, describing the charms of the Holy Land, and urging her to leave Rome and to join her old companions at Bethlehem. Much of the letter is devoted to disposing of the objection that since the Passion of Christ the Holy Land has been under a curse. The date of the letter is A.D.
Jerome invites two of his old friends at Rome, Desiderius and his sister (or wife) Serenilla, to join him at Bethlehem. It is possible but not probable that this Desiderius is the same with Desiderius of Aquitaine, who afterwards induced Jerome to write against Vigilantius. An interval of seven years separates this letter (of which the date is 3...
An apology for the two books against Jovinian which Jerome had written a short time previously, and of which he had sent copies to Rome. These Pammachius and his other friends had withheld from publication, thinking that Jerome had unduly exalted virginity at the expense of marriage. He now writes to make good his position, and to do this makes ...
Jerome encloses the preceding letter, thanks Pammachius for his efforts to suppress his treatise against Jovinian, but declares these to be useless, and exhorts him, if he still has any hesitation in his mind, to turn to the Scriptures and the commentaries made upon them by Origen and others. Written at the same time as the preceding letter. 1.
Domnio, a Roman (called in Letter XLV. the Lot of our time), had written to Jerome to tell him that an ignorant monk had been traducing his books against Jovinian. Jerome, in reply, sharply rebukes the folly of his critic and comments on the want of straightforwardness in his conduct.
Letter LI. From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. A coolness had arisen between these two bishops in connection with the Origenistic controversy, which at this time was at its height.
Nepotian, the nephew of Heliodorus (for whom see Letter XIV.), had, like his uncle, abandoned the military for the clerical calling, and was now a presbyter at Altinum, where Heliodorus was bishop. The letter is a systematic treatise on the duties of the clergy and on the rule of life which they ought to adopt. It had a great vogue, and called f...
Jerome urges Paulinus, bishop of Nola, (for whom see Letter LVIII.) to make a diligent study of the Scriptures and to this end reminds him of the zeal for learning displayed not only by the wisest of the pagans but also by the apostle Paul. Then going through the two Testaments in detail he describes the contents of the several books and the les...
A letter of guidance to a widow on the best means of preserving her widowhood (according to Jerome 'the second of the three degrees of chastity'). Furia had at one time thought of marrying again but eventually abandoned her intention and devoted herself to the care of her young children and her aged father. Jerome draws a vivid picture of the da...
A very interesting letter. Amandus a presbyter of Burdigala (Bourdeaux) had written to Jerome for an explanation of three passages of scripture, viz. Matthew 6:34, 1 Corinthians 6:18, 1 Corinthians 15:25, 26, and had in the same letter on behalf of a 'sister' (supposed by Thierry to have been Fabiola) put the following question: 'Can a woman who...
When at a subsequent period Rufinus gave to the world what was in Jerome's opinion a misleading version of Origen's First Principles, he appealed to this letter as giving him ample warranty for what he had done. See Letters LXXX, and LXXXI, and Rufinus' Preface to the περί ᾿Αεχῶν in Vol. iii.
In this his second letter to Paulinus of Nola Jerome dissuades him from making a pilgrimage to the Holy Places, and describes Jerusalem not as it ought to be but as it is. He then gives his friend counsels for his life similar to those which he has previously addressed to Nepotian, praises Paulinus for his Panegyric (now no longer extant) on the...
An answer to five questions put to Jerome by Marcella in a letter not preserved. The questions are as follows. (1) What are the things which eye has not seen nor ear heard 1 Corinthians 2:9?
One of Jerome's finest letters, written to console his old friend, Heliodorus, now Bp. of Altinum, for the loss of his nephew Nepotian who had died of fever a short time previously. Jerome tries to soothe his friend's grief (1) by contrasting pagan despair or resignation with Christian hope, (2) by an eulogy of the departed both as man and presb...
Vigilantius on his return to the West after his visit to Jerusalem (whither he had gone as the bearer of letters from Paulinus of Nola — see Letter LVIII. §11.) had openly accused Jerome of a leaning to the heresy of Origen. Jerome now writes to him in the most severe tone repudiating the charge of Origenism and fastening upon his opponent those...
Tranquillinus, one of Jerome's Roman friends, had written (1) to tell him of the stand that Oceanus was making against the Origenists at Rome, and (2) to ask whether any parts of Origen's works might be studied with safety and profit. Jerome welcomes the tidings about Oceanus and answers the question of Tranquillinus in the affirmative. He class...
When the dispute arose between Jerome and Epiphanius on the one side and Rufinus and John of Jerusalem on the other (see Letter LI.), Theophilus bishop of Alexandria, being appealed to by the latter sent the presbyter Isidore to report to him on the matter. Isidore reported against Jerome and consequently Theophilus refused to answer several of ...
Fabiola's visit to Bethlehem had been shortened by the threatened invasion of the Huns which compelled Jerome and his friends to take refuge for a time on the seaboard of Palestine. Fabiola here took leave of her companions and set sail for Italy, but not until Jerome had completed this letter for her use (§22). It contains a mystical account of...
A commentary on Ps. XLV. addressed to Marcella's friend and companion Principia (see Letter CXXVII.).
Pammachius a Roman senator, had lost his wife Paulina one of Paula's daughters, while she was still in the flower of her youth. It was not till two years had elapsed that Jerome ventured to write to him; and when he did so he dwelt but little on the life and virtues of Paulina. Probably there was but little to tell.
Castrutius, a blind man of Pannonia, had set out for Bethlehem to visit Jerome. However, on reaching Cissa (whether that in Thrace or that on the Adriatic is uncertain) he was induced by his friends to turn back. Jerome writes to thank him for his intention and to console him for his inability to carry it out.
Oceanus, a Roman nobleman zealous for the faith, had asked Jerome to back him in a protest against Carterius a Spanish bishop who contrary to the apostolic rule that a bishop is to be the husband of one wife had married a second time. Jerome refuses to take the line suggested on the ground that Carterius's first marriage having preceded his bapt...
Jerome thanks Magnus, a Roman orator, for his services in bringing a young man named Sebesius to apologize to him for some fault that he had committed. He then replies to a criticism of Magnus on his fondness for making quotations from profane writers, a practice which he defends by the example of the fathers of the church and of the inspired pe...
Lucinius was a wealthy Spaniard of Bætica who in conformity with the ascetic ideas of his time had made a vow of continence with his wife Theodora. Being much interested in the study of scripture he proposed to visit Bethlehem, and in A.D. 397 sent several scribes there to transcribe for him Jerome's principal writings.
Vitalis had asked Jerome Is Scripture credible when it tells us that Solomon and Ahaz became fathers at the age of eleven? The difficulty had previously occurred to Jerome himself (Letter XXXVI. 10, whence perhaps Vitalis took it) and in this letter he suggests several ways in which it may be met.
Evangelus had sent Jerome an anonymous treatise in which Melchisedek was identified with the Holy Ghost, and had asked him what he thought of the theory. Jerome in his reply repudiates the idea as absurd and insists that Melchisedek was a real man, possibly, as the Jews said, Shem the eldest son of Noah. The date of the letter is 398 A.D.
Rufinus, a Roman Presbyter (to be carefully distinguished from Rufinus of Aquileia and Rufinus the Syrian), had written to Jerome for an explanation of the judgment of Solomon 1 Kings 3:16-28. This Jerome gives at length, treating the narrative as a parable and making the false and true mothers types of the Synagogue and the Church. The date of ...
Theodora the wife of the learned Spaniard Lucinius (for whom see Letter LXXI.) had recently lost her husband, a bereavement which suggested the present letter. In it Jerome recounts the many virtues of Lucinius and especially his zeal in resisting the gnostic heresy of Marcus which during his life was prevalent in Spain. The date of the letter i...
Abigaus the recipient of this letter was a blind presbyter of Bætica in Spain. He had asked the help of Jerome's prayers in his struggles with evil and Jerome now writes to cheer and to console him. He concludes his remarks by commending to his special care the widow Theodora.
The eulogy of Fabiola whose restless life had come to an end in 399 A.D. Jerome tells the story of her sin and of her penitence (for which see Letter LV.), of the hospital established by her at Portus, of her visit to Bethlehem, and of her earnestness in the study of scripture. He relates how he wrote for her his account of the vestments of the ...
A treatise on the Forty-two Mansions or Halting-places of the Israelites, originally intended for Fabiola but not completed until after her death. Sent to Oceanus along with the preceding letter. These Mansions are made an emblem of the Christian's pilgrimage, the true Hebrew hastening to pass from earth to heaven.
A letter of consolation addressed by Jerome to Salvina (a lady of the imperial court) on the death of her husband Nebridius. After excusing his temerity in addressing a complete stranger Jerome eulogizes the virtues of Nebridius, particularly his chastity and his bounty to the poor. He next warns Salvina (in no courtier-like terms) of the danger...
Rufinus on his return from Bethlehem to Rome published a Latin version of Origen's treatise περι ᾿Αρχῶν, On First Principles. To this he prefixed the preface which is here printed among Jerome's letters. Professing to take as his model Jerome's own translations of Origen's commentaries which he greatly praises, he declares that, following his ex...
A friendly letter of remonstrance written by Jerome to Rufinus on receipt of his version of the περὶ ᾿Αρχῶν see the preceding letter). Being sent in the first instance to Pammachius this latter treacherously suppressed it and thus put an end to all hope of the reconciliation of the two friends. The date of the letter is 399 A.D.
Two years after his former attempt (see Letter LXIII.) Theophilus again wrote to Jerome urging him to be reconciled with John of Jerusalem. Jerome replies that there is nothing he desires more earnestly than peace but that this must be real and not a hollow truce. He speaks very bitterly of John who has, he alleges, intrigued to procure his bani...
A letter from Pammachius and Oceanus in which they express the perplexity into which they have been thrown by Rufinus's version of Origen's treatise, On First Principles (see Letter LXXX.) and request Jerome to make for them a literal translation of the work. Written in 399 or 400 A.D. 1.
A calm letter in which Jerome defines and justifies his own attitude towards Origen, but unduly minimizes his early enthusiasm for him. He admires him in the same way that Cyprian admired Tertullian but does not in any way adopt his errors. He then describes his own studies and recounts his obligations to Apollinaris, Didymus, and a Jew named Ba...
Paulinus had asked Jerome two questions, (1) how can certain passages of scripture Exodus 7:13; Romans 9:16 be reconciled with Free Will? And (2) Why are the children of believers said to be holy 1 Corinthians 7:14 apart from baptismal grace? For the first of these questions Jerome refers Paulinus to his version (newly made) of Origen's treatise...
Jerome congratulates Theophilus on the success of his crusade against Origenism, and speaks of the good work done in Palestine by his emissaries Priscus and Eubulus. He then (by a singular change in his sentiments) asks Theophilus to forgive John of Jerusalem for having unwittingly received an excommunicated Egyptian. The date of the Letter is 4...
Theophilus informs Jerome that he has expelled the Origenists from the monasteries of Nitria, and urges him to show his zeal for the faith by writing against the prevalent heresy. The date of the letter is 400 A.D. Theophilus, bishop, to the well-beloved and most loving brother, the presbyter Jerome.
Replying to the preceding letter Jerome again congratulates Theophilus on the success of his efforts to put down Origenism, and informs him that they have already borne fruit as far west as Italy. He then asks him for the decrees of his council (held recently at Alexandria). The date of the letter is 400 A.D.
This letter (probably earlier in date than the three preceding) commends to Jerome the monk Theodore, who, having come from Rome to declare the condemnation of Origenism by the church there, had visited the monasteries of Nitria now purged of heresy, and wished before returning to the West to see the Holy Places as well. The date of the letter i...
Theophilus writes to Epiphanius to convoke a council in Cyprus for the condemnation of Origenism and asks him to transmit to Constantinople by a trustworthy messenger a copy of its decrees together with the synodical letter of Theophilus himself. His anxiety about this last point is caused by the news that certain of the excommunicated monks hav...
An exultant letter from Epiphanius in which he describes the success of his council (convened at the suggestion of Theophilus), sends Jerome a copy of its synodical letter. and urges him to go on with his work of translating into Latin documents bearing on the Origenistic controversy. Written in 400 A.D.
The Synodical Letter of Theophilus to the Bishops of Palestine and of Cyprus The synodical letter of the council held at Alexandria in 400 A.D. to condemn Origenism. Written originally in Greek it was translated into Latin by Jerome.
The synodical letter of the council of Jerusalem sent to Theophilus in reply to the preceding. The translation as before is due to Jerome. The following is an epitome: We have done all that you wished, and Palestine is almost wholly free from the taint of heresy.
In this letter (translated into Latin by Jerome) Dionysius, bishop of Lydda, praises Theophilus for his signal victories over Origenism and urges him to continue his efforts against that heresy. Written in 400 A.D. About this page Source.
At the request of Theophilus Anastasius, bishop of Rome, writes to Simplicianus, bishop of Milan, to inform him that he, like Theophilus, has condemned Origen whose blasphemies have been brought under his notice by Eusebius of Cremona. This latter had shown him a copy of the version by Rufinus of the treatise On First Principles. The date of the...
A translation by Jerome of Theophilus's paschal letter for the year 401 A.D. In it Theophilus refutes at length the heresies of Apollinaris and Origen. About this page Source.
With this letter Jerome sends to Pammachius and Marcella a translation of the paschal letter issued by Theophilus for the year 402 A.D. together with the Greek original. He takes the precaution of sending this latter because in the preceding year complaints have been made that his translation was not accurate.
A translation by Jerome of Theophilus's paschal letter for the year 402 A.D. Like that of the previous year (Letter XCVI.) it deals mainly with the heresies of Apollinarius and Origen. About this page Source.
Jerome forwards to Theophilus a translation of the latter's paschal letter for 404 A.D. and apologizes for his delay in sending it, on the ground that ill-health and grief for the death of Paula have prevented him from doing literary work. The date of the letter is 404 A.D.
A translation by Jerome of Theophilus's paschal letter for 404 A.D. In it Theophilus inculcates penitence for sinners, recommends the practice of fasting and condemns the errors of Origen. About this page Source.
A long letter in which Jerome answers a number of questions put to him by two sojourners in Getica, Sunnias and Fretela. Diligent students of scripture, these men were at a loss to understand the frequent differences between Jerome's Latin psalter of 383 A.D. (the so-called Roman psalter) and the LXX, and accordingly sent him a long list of pass...
Laeta, the daughter-in-law of Paula, having written from Rome to ask Jerome how she ought to bring up her infant daughter (also called Paula) as a virgin consecrated to Christ, Jerome now instructs her in detail as to the child's training and education. Feeling some doubt, however, as to whether the scheme proposed by him will be practicable at ...
This, one of the longest of Jerome's letters, was written to console Eustochium for the loss of her mother who had recently died. Jerome relates the story of Paula in detail; speaking first of her high birth, marriage, and social success at Rome, and then narrating her conversion and subsequent life as a Christian ascetic. Much space is devoted ...
Riparius, a presbyter of Aquitaine had written to inform Jerome that Vigilantius (for whom see Letter LXI.) was preaching in southern Gaul against the worship of relics and the keeping of night vigils; and this apparently with the consent of his bishop. Jerome now replies in a letter more noteworthy for its bitterness than for its logic. Neverth...
Theophilus, bishop of Alexandria, had compiled an invective against John Chrysostom, bishop of Constantinople who was nosy (largely through his efforts) an exile from his see. This he now sends to Jerome with a request that the latter will render it into Latin for dissemination in the West. The invective (of which only a few fragments remain) is...
Jerome writes to Theophilus to apologize for his delay in sending Latin versions of the latter's letter (CXIII.) and invective against John Chrysostom. Possibly, however, the allusion may be not to these but to some other work of Theophilus (e.g. a paschal letter.) This delay he attributes to the disturbed state of Palestine, the severity of the...
A monk of Gaul had during a visit to Bethlehem asked Jerome for advice under the following circumstances. His mother was a church-widow and his sister a religious virgin but the two could not agree. They were accordingly living apart but neither by herself.
Jerome writes to Julian, a wealthy nobleman apparently of Dalmatia (§5), to console him for the loss of his wife and two daughters all of whom had recently died. He reminds Julian of the trials of Job and recommends him to imitate the patience of the patriarch. He also urges him to follow the example set by Pammachius and Paulinus, that is, to g...
Minervius and Alexander, two monks of Toulouse, had written to Jerome asking him to explain for them a large number of passages in scripture. Jerome in his reply postpones most of these to a future time but deals with two in detail viz. (1) we shall not all sleep but we shall all be changed, 1 Cor.
At the request of Hedibia, a lady of Gaul much interested in the study of scripture, Jerome deals with the following twelve questions. It will be noticed that several of them belong to the historical criticism of our own day. (1) How can anyone be perfect?
Jerome writes to a lady of Gaul named Algasia to answer eleven questions which she had submitted to him. They were as follows:— (1) How is Luke 7:18, 19, to be reconciled with John i. 36?
Rusticus and Artemia his wife having made a vow of continence broke it. Artemia proceeded to Palestine to do penance for her sin and Rusticus promised to follow her. However he failed to do so, and Jerome was asked to write this letter in the hope that it might induce him to fulfil his promise.
An appeal to the widow Ageruchia, highborn lady of Gaul, not to marry again. It should be compared with the letters to Furia (LIV.) and to Salvina (LXXIX.) The allusion to Stilicho's treaty with Alaric fixes the date to 409 A.D. 1.
Avitus to whom this letter is addressed is probably the same person who induced Jerome to write to Salvina (see Letter LXXIX., §I, ante). The occasion of writing is as follows. Ten years previously (that is to say in A.D.
Rusticus, a young monk of Toulouse, (to be carefully distinguished from the recipient of Letter CXXII.) is advised by Jerome not to become an anchorite but to continue in a community. Rules are suggested for the monastic life and a vivid picture is drawn of the difference between a good monk and a bad. Incidentally Jerome indulges his spleen aga...
This letter is really a memoir of Marcella (for whom see note on Letter XXIII.) addressed to her greatest friend. After describing her history, character, and favourite studies, Jerome goes on to recount her eminent services in the cause of orthodoxy at a time when, through the efforts of Rufinus, it seemed likely that Origenism would prevail at...
Gaudentius had written from Rome to ask Jerome's advice as to the bringing up of his infant daughter; whom after the religious fashion of the day he had dedicated to a life of virginity. Jerome's reply may be compared with his advice to Laeta (Letter CVII.) which it closely resembles. It is noticeable also for the vivid account which it gives of...
In answer to a question put by Dardanus, prefect of Gaul, Jerome writes concerning the Promised Land which he identifies not with Canaan but with heaven. He then points out that the present sufferings of the Jews are due altogether to the crime of which they have been guilty in the crucifixion of Christ. The date of the letter is 414 A.D.
Jerome writes to Demetrias, a highborn lady of Rome who had recently embraced the vocation of a virgin. After narrating her life's history first at Rome and then in Africa, he goes on to lay down rules and principles to guide her in her new life. These which cover the whole field of ascetic practice and include the duties of study, of prayer, of...
Ctesiphon had written to Jerome for his opinion on two points in the teaching of Pelagius, (1) his quietism and (2) his denial of original sin. Jerome now refutes these two doctrines and points out that Pelagius has drawn them partly from the philosophers and partly from the heretics. He censures Rufinus, who had died 5 years before, for attribu...
Shortly after the synod of Diospolis the Pelagians exulting in their success made an attack upon Jerome's monasteries at Bethlehem which they pillaged and partially burned. This gained for him the sympathy of Innocent who now (A.D. 417) asks Aurelius to transmit to him the letter which follows this.
Innocent expresses his sympathy with Jerome and promises to take strong measures to punish his opponents if he will bring specific charges against them. The date of the letter is A.D. 417.
Innocent censures John for having allowed the Pelagians to effuse the disturbance at Bethlehem mentioned in the two preceding letters and exhorts him to be more watchful over his diocese in future. The date of the letter is A.D. 417.
Jerome praises Riparius for his zeal on behalf of the Catholic faith and for his efforts to put down the Pelagians. He then describes the attack made by these heretics upon the monasteries of Bethlehem. Now, he is glad to say, they have at last been driven from Palestine.
Of Apronius nothing is known; but from the mention of Innocent (for whom see Letter CXLIII.) it seems a fair inference that he lived in the West. Jerome here congratulates him on his steadfastness in the faith and exhorts him to come to Bethlehem. He then touches on the mischief done by Pelagius and complains that his own monastery has been dest...
Cyprian had visited Jerome at Bethlehem and had asked him to write an exposition of Psalm XC. in simple language such as might be readily understood. With this request Jerome now complies, giving a very full account of the psalm, verse by verse, and bringing the treasures of his learning and especially his knowledge of Hebrew to bear upon it.
Augustine writes to Optatus, bishop of Milevis, to say that he cannot send him a copy of his letter to Jerome on the origin of the soul (Letter CXXXI.) as it is incomplete without Jerome's reply which he has not yet received. He then criticises the arguments with which Optatus combats traducianism and points out that his reasoning is inconclusiv...
Jerome advises Exuperantius, a Roman soldier, to come to Bethlehem and with his brother Quintilian to become a monk. According to Palladius (H. L.
Jerome refutes the opinion of those who make deacons equal to presbyters, but in doing so himself makes presbyters equal to bishops. The date of the letter is unknown. 1.
Jerome writes in severe but moderate language to Sabinianus, a deacon, calling on him to repent of his sins. Of these he recounts at length the two most serious, an act of adultery at Rome and an attempt to seduce a nun at Bethlehem. The date of the letter is uncertain.
This is an interesting letter addressed to a lady of rank, on the principles and methods of a holy life. It is not, however, the work of Jerome, of whose style it shows few traces. It has been ascribed in turn to Paulinus of Nola and Sulpicius Severus.
The theme of this letter is the abrogation of the Jewish festivals by the evangelical law. It has no claim to be considered a work of Jerome. About this page Source.
This letter is extant also among those of Procopius of Gaza, to whose works it properly belongs. As this Procopius flourished a century later than Jerome, the letter cannot be addressed to him. About this page Source.