Letter 15: 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 ...

Letter 15: To Pope Damasus (376-377 AD) [Written from the Syrian desert. Jerome appeals to the Bishop of Rome to settle two burning questions: (1) which of the three rival claimants to the see of Antioch is the legitimate bishop, and (2) is the correct theological formula "three hypostases" or "one hypostasis" when speaking of the Godhead? This letter shows Jerome at his most deferential — and most politically astute, aligning himself firmly with Rome.] 1. The East is being torn apart by its ancient feuds. Bit by bit, the seamless garment of the Lord, woven in one piece from top to bottom [John 19:23], is being shredded. Foxes are ravaging the vineyard of Christ [Song of Songs 2:15]. Among all these broken cisterns that hold no water, it is hard to find the sealed fountain and the enclosed garden [Song of Songs 4:12]. And so I think it my duty to consult the chair of Peter and to turn to a church whose faith has been praised by Paul himself. I seek spiritual food from the church where I first received the garment of Christ [i.e., was baptized]. The vast expanse of sea and land between us cannot keep me from searching for the pearl of great price [Matthew 13:46]. "Wherever the body is, there the eagles will gather" [Matthew 24:28]. The wastrel children have squandered their inheritance; you alone keep yours intact. In Rome, the rich soil receives the pure seed of the Lord and bears fruit a hundredfold; but here the grain is choked in the furrows, and nothing comes up but weeds and wild oats [Matthew 13:22-23]. In the West, the Sun of Righteousness [Malachi 4:2] is still rising; in the East, Lucifer who fell from heaven [Luke 10:18] has set his throne once more above the stars [Isaiah 14:12]. "You are the light of the world" [Matthew 5:14]; "you are the salt of the earth" [Matthew 5:13]; you are vessels of gold and silver. Here we have only vessels of wood and clay [2 Timothy 2:20], waiting for the rod of iron [Revelation 2:27] and eternal fire. 2. Your greatness terrifies me, but your kindness draws me in. From the priest I demand the safekeeping of the sacrificial victim; from the shepherd, the protection owed to the sheep. Away with all pomp and circumstance — let the majesty of imperial Rome stand aside. I am speaking to the successor of the fisherman, the disciple of the cross. Following no leader but Christ, I am in communion with no one but Your Blessedness — that is, with the chair of Peter. I know this is the rock on which the Church is built [Matthew 16:18]. This is the one house where the Paschal lamb may rightly be eaten [Exodus 12:22]. This is Noah's ark, and whoever is not found inside it will perish when the flood comes [Genesis 7:23]. But since my sins have driven me to this desert between Syria and the uncivilized waste, the great distance prevents me from always seeking from Your Holiness the holy things of the Lord. So here I follow the Egyptian confessors who share your faith, and anchor my frail skiff in the shadow of their great vessels. I know nothing of Vitalis; I reject Meletius; I have nothing to do with Paulinus. "He who does not gather with you scatters" [Matthew 12:30]; whoever is not of Christ is of Antichrist. 3. Just now — and I am sorry to report it — the Arian party is trying to extort from me, a Roman Christian, their unprecedented formula of "three hypostases." And this after the definition of Nicaea and the decree of Alexandria, in which the West concurred! Where, I should like to know, did this doctrine acquire its apostles? Where is its Paul, its new "teacher of the Gentiles"? When I ask them what "three hypostases" is supposed to mean, they answer: "Three persons subsisting." I reply that this is exactly what I believe. They are not satisfied with the meaning; they demand the specific term. There is surely some secret poison lurking in these words. If anyone refuses to acknowledge three hypostases in the sense of three hypostatized realities — that is, three subsisting persons — let him be anathema. And yet, because I don't parrot their particular vocabulary, I am branded a heretic. But if anyone understands "hypostasis" to mean "essence" and denies that in the three persons there is one single hypostasis, he has no part in Christ. Because this is my confession, I — like you — am slapped with the label of Sabellianism. 4. If you see fit, issue a decree, and then I will not hesitate to speak of three hypostases. Order a new creed to supersede the Nicene one, and then Arians and orthodox alike can all sign the same confession. In all of secular learning, "hypostasis" never means anything other than "essence." So can anyone really be so impious as to speak of three essences or substances in the Godhead? There is one nature of God, and one only, and this alone truly IS. Absolute being is derived from no other source; it is entirely self-sufficient. Everything else that exists — that is, everything created — may appear to exist but does not truly do so. There was a time when created things were not, and what once did not exist may cease to exist again. God alone, who is eternal — who has no beginning — truly deserves the name of "essence." That is why he says to Moses from the burning bush: "I AM WHO I AM," and Moses says of him: "I AM has sent me" [Exodus 3:14]. Since angels, sky, earth, and sea all existed at that time, the name of essence that God claimed for himself must refer to absolute being, which is his alone. And because his nature alone is perfect, and because in the three persons there subsists but one Godhead, which truly IS and is one nature — whoever, in the name of religion, declares that there are three elements, three hypostases (that is, essences) in the Godhead, is really trying to predicate three natures of God. And if that is true, why are we separated from Arius by walls when in dishonesty we are one with him? Let Ursicinus become the colleague of Your Blessedness; let Auxentius be partnered with Ambrose! But God forbid that the faith of Rome should ever come to that. May the devout hearts of your people never be infected with such unholy doctrine. Let us be content to speak of one substance and three subsisting persons — perfect, equal, coeternal. Let us hold to one hypostasis, if that is your pleasure, and say nothing of three. It is a bad sign when people who mean the same thing insist on using different words. Let us stick with the creed we have used until now. Or, if you judge it right that I should speak of three hypostases — explaining what I mean by them — I am ready to comply. But believe me: there is poison concealed beneath their honey. The angel of Satan has disguised himself as an angel of light [2 Corinthians 11:14]. They give a plausible explanation of the term "hypostasis"; yet when I profess to hold it in the very same sense, they still count me a heretic. Why are they so attached to this one word? Why do they hide behind ambiguous language? If their belief matches their explanation, I don't condemn them for holding it. But if my belief matches their stated position, they should let me express their meaning in my own words. 5. I implore Your Blessedness, therefore — by the crucified Savior of the world and by the consubstantial Trinity — to authorize me by letter either to use or to refuse this formula of three hypostases. And lest the obscurity of my present location should baffle your letter-carriers, I ask you to address your reply to the presbyter Evagrius, with whom you are well acquainted. I also beg you to tell me with whom I should be in communion at Antioch — not, I hope, with the Arian party, who only want communion with you so they can preach their traditional doctrine of three hypostases with greater authority.

To Pope Damasus 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 pale of the church (§2), Jerome asks the successor of the fisherman two questions, viz.: (1) who is the true bishop of the three claimants of the see of Antioch, and (2) which is the correct terminology, to speak of three hypostases in the Godhead, or of one? On the latter question he expresses fully his own opinion. 1. Since the East, shattered as it is by the long-standing feuds, subsisting between its peoples, is bit by bit tearing into shreds the seamless vest of the Lord, woven from the top throughout, John 19:23 since the foxes are destroying the vineyard of Christ, Song of Songs 2:15 and since among the broken cisterns that hold no water it is hard to discover the sealed fountain and the garden inclosed, Song of Songs 4:12 I think it my duty to consult the chair of Peter, and to turn to a church whose faith has been praised by Paul. I appeal for spiritual food to the church whence I have received the garb of Christ. The wide space of sea and land that lies between us cannot deter me from searching for the pearl of great price. Matthew 13:46 Wheresoever the body is, there will the eagles be gathered together. Matthew 24:28 Evil children have squandered their patrimony; you alone keep your heritage intact. The fruitful soil of Rome, when it receives the pure seed of the Lord, bears fruit an hundredfold; but here the seed grain is choked in the furrows and nothing grows but darnel or oats. Matthew 13:22-23 In the West the Sun of righteousness Malachi 4:2 is even now rising; in the East, Lucifer, who fell from heaven, Luke 10:18 has once more set his throne above the stars. Isaiah 14:12 You are the light of the world, Matthew 5:14 you are the salt of the earth, Matthew 5:13 you are vessels of gold and of silver. Here are vessels of wood or of earth, 2 Timothy 2:20 which wait for the rod of iron, Revelation 2:27 and eternal fire. 2. Yet, though your greatness terrifies me, your kindness attracts me. From the priest I demand the safe-keeping of the victim, from the shepherd the protection due to the sheep. Away with all that is overweening; let the state of Roman majesty withdraw. My words are spoken to the successor of the fisherman, to the disciple of the cross. As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! Matthew 16:18 This is the house where alone the paschal lamb can be rightly eaten. Exodus 12:22 This is the Ark of Noah, and he who is not found in it shall perish when the flood prevails. Genesis 7:23 But since by reason of my sins I have betaken myself to this desert which lies between Syria and the uncivilized waste, I cannot, owing to the great distance between us, always ask of your sanctity the holy thing of the Lord. Consequently I here follow the Egyptian confessors who share your faith, and anchor my frail craft under the shadow of their great argosies. I know nothing of Vitalis; I reject Meletius; I have nothing to do with Paulinus. He that gathers not with you scatters; Matthew 12:30 he that is not of Christ is of Antichrist. 3. Just now, I am sorry to say, those Arians, the Campenses, are trying to extort from me, a Roman Christian, their unheard-of formula of three hypostases. And this, too, after the definition of Nicæa and the decree of Alexandria, in which the West has joined. Where, I should like to know, are the apostles of these doctrines? Where is their Paul, their new doctor of the Gentiles? I ask them what three hypostases are supposed to mean. They reply three persons subsisting. I rejoin that this is my belief. They are not satisfied with the meaning, they demand the term. Surely some secret venom lurks in the words. If any man refuse, I cry, to acknowledge three hypostases in the sense of three things hypostatized, that is three persons subsisting, let him be anathema. Yet, because I do not learn their words, I am counted a heretic. But, if any one, understanding by hypostasis essence, deny that in the three persons there is one hypostasis, he has no part in Christ. Because this is my confession I, like you, am branded with the stigma of Sabellianism. 4. If you think fit enact a decree; and then I shall not hesitate to speak of three hypostases. Order a new creed to supersede the Nicene; and then, whether we are Arians or orthodox, one confession will do for us all. In the whole range of secular learning hypostasis never means anything but essence. And can any one, I ask, be so profane as to speak of three essences or substances in the Godhead? There is one nature of God and one only; and this, and this alone, truly is. For absolute being is derived from no other source but is all its own. All things besides, that is all things created, although they appear to be, are not. For there was a time when they were not, and that which once was not may again cease to be. God alone who is eternal, that is to say, who has no beginning, really deserves to be called an essence. Therefore also He says to Moses from the bush, I am that I am, and Moses says of Him, I am has sent me. Exodus 3:14 As the angels, the sky, the earth, the seas, all existed at the time, it must have been as the absolute being that God claimed for himself that name of essence, which apparently was common to all. But because His nature alone is perfect, and because in the three persons there subsists but one Godhead, which truly is and is one nature; whosoever in the name of religion declares that there are in the Godhead three elements, three hypostases, that is, or essences, is striving really to predicate three natures of God. And if this is true, why are we severed by walls from Arius, when in dishonesty we are one with him? Let Ursicinus be made the colleague of your blessedness; let Auxentius be associated with Ambrose. But may the faith of Rome never come to such a pass! May the devout hearts of your people never be infected with such unholy doctrines! Let us be satisfied to speak of one substance and of three subsisting persons— perfect, equal, coeternal. Let us keep to one hypostasis, if such be your pleasure, and say nothing of three. It is a bad sign when those who mean the same thing use different words. Let us be satisfied with the form of creed which we have hitherto used. Or, if you think it right that I should speak of three hypostases, explaining what I mean by them, I am ready to submit. But, believe me, there is poison hidden under their honey; the angel of Satan has transformed himself into an angel of light. 2 Corinthians 11:14 They give a plausible explanation of the term hypostasis; yet when I profess to hold it in the same sense they count me a heretic. Why are they so tenacious of a word? Why do they shelter themselves under ambiguous language? If their belief corresponds to their explanation of it, I do not condemn them for keeping it. On the other hand, if my belief corresponds to their expressed opinions, they should allow me to set forth their meaning in my own words. 5. I implore your blessedness, therefore, by the crucified Saviour of the world, and by the consubstantial trinity, to authorize me by letter either to use or to refuse this formula of three hypostases. And lest the obscurity of my present abode may baffle the bearers of your letter, I pray you to address it to Evagrius, the presbyter, with whom you are well acquainted. I beg you also to signify with whom I am to communicate at Antioch. Not, I hope, with the Campenses; for they — with their allies the heretics of Tarsus — only desire communion with you to preach with greater authority their traditional doctrine of three hypostases. About this page Source. Translated by W.H. Fremantle, G. Lewis and W.G. Martley. From Nicene and Post-Nicene Fathers, Second Series, Vol. 6. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1893.) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/3001015.htm>. Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.