Jerome
Eusebius Sophronius Hieronymus was born at Stridon around 342 to 347 AD. He carried Illyrian ancestry through his family line. His early years remained obscure until he traveled to Rome with a friend named Bonosus of Sardica. They went there to study rhetoric and philosophy under the philologist Aelius Donatus. Jerome learned Latin and some Koine Greek during these school days. He later claimed to have acquired deep familiarity with Greek literature as a boy, though evidence suggests otherwise.
As a student in Rome, Jerome engaged in superficial escapades and sexual experimentation common among young men of that era. He indulged himself casually but suffered terrible bouts of guilt afterwards. To appease his conscience, he visited the sepulchers of martyrs and Apostles in the catacombs on Sundays. The darkness inside those crypts reminded him of the terrors of Hell. Light filtered down from shafts above, relieving the horror of the black night only momentarily. Virgil's words echoed in his mind: "Horror ubique animos, simul ipsa silentia terrent." This experience marked the beginning of his spiritual crisis before his eventual conversion.
Seized by a desire for ascetic penance, Jerome left Rome for the desert of Chalcis southeast of Antioch. This region was known as the Syrian Thebaid due to the number of hermits inhabiting it. During this period, he found time for studying and writing while living among eremites. He made his first attempt to learn Hebrew under the guidance of a converted Jew. He also maintained correspondence with Jewish Christians in Antioch.
Around this time, Jerome copied a Hebrew Gospel for himself, fragments of which survive today in his notes. Scholars identify this text as the Gospel of the Hebrews, considered the true Gospel of Matthew by Nazarenes. Jerome translated parts of this Hebrew Gospel into Greek. His decision to leave Roman society behind reflected a complete rejection of his former lifestyle. The harsh conditions of the desert shaped his theological perspective and prepared him for future scholarly work.
As protégé of Pope Damasus I, Jerome received duties in Rome during the late 380s. He undertook revisions of Vetus Latina Gospels based on Greek manuscripts. He updated the Psalter containing Book of Psalms then in use in Rome using Septuagint sources. Throughout his epistles, he showed himself surrounded by women united through close ties. An estimated 40% of his letters were addressed to female recipients. This pattern drew criticism from contemporaries who questioned his relationships with wealthy ascetic women.
Pope Damasus died on the 10th of December 384, ending Jerome's protection in Rome. Soon after, an inquiry was brought up by Roman clergy alleging improper relationships between Jerome and widow Paula. Jerome was forced to leave his position at Rome following these accusations. Despite the controversy, his writings remained highly regarded by women attempting to maintain vows of consecrated virginity. His letters circulated widely throughout the Christian empire, reaching audiences beyond just the noblewomen he directly corresponded with.
A wealthy Roman aristocrat named Paula funded Jerome's stay in a monastery near Bethlehem. He settled next to Church of Nativity built half a century prior under Emperor Constantine over reputed site of Jesus' birth. Jerome began translating Hebrew Bible from original Hebrew texts around 390 AD. Prior to this work, all Latin translations of Old Testament relied on Septuagint rather than Hebrew versions. His decision to use Hebrew text went against advice from most other Christians including Augustine who viewed Septuagint as inspired scripture.
Jerome completed this massive translation project by 405 AD. Some modern scholars believe Greek Hexapla served as main source for his iuxta Hebraeos translation approach. Detailed studies show Jerome possessed considerable competence as a Hebraist despite earlier doubts about his language skills. He consulted Hebrew texts directly when discussing Jeremiah commentary, providing details impossible to learn from Greek translations alone. This work eventually superseded preceding Latin Bible versions known as Vetus Latina.
Jerome wrote Commentary on Daniel expressly to offset criticisms made by Porphyry. Porphyry taught that Book of Daniel related entirely to time of Antiochus IV Epiphanes and was written by unknown individual living second century BC. Against Porphyry, Jerome identified Rome as fourth kingdom described in chapters two and seven. His view regarding chapters eight and eleven proved more complex than simple historical interpretation. Jerome held chapter eight describes activity of Antiochus Epiphanes understood as type of future antichrist.
He advocated that little horn represented actual Antichrist appearing at end of world when Roman Empire destroyed. Ten kings would partition Roman world among themselves before insignificant eleventh king arose to overcome three of them. After their defeat, remaining seven kings bowed necks to victor. Jerome believed Cyrus of Persia represented higher horn of Medo-Persian ram while he-goat symbolized Greece smiting Persia. These interpretations formed part of broader eschatological warnings delivered to noblewoman of Gaul about approaching destruction.
Jerome became second most voluminous writer after Augustine of Hippo in ancient Latin Christianity. Catholic Church recognizes him as patron saint of translators, librarians, and encyclopedists. Council of Trent declared Vulgate authoritative in public lectures, disputations, sermons, and expositions during 1546. Church of England honors Jerome with commemoration on the 30th of September annually. His translations formed foundation for centuries of Christian biblical scholarship across Europe.
Artistic depictions often show Jerome with lion referencing popular hagiographical belief that he tamed wild beast by healing its paw. Source for story may derive from second century Roman tale of Androcles or confusion with exploits of Gerasimus. From late Middle Ages onward, images showed Jerome either in study surrounded by books or in rocky desert setting combining both aspects. One four foot three inch limestone statue installed above O'Shaughnessy Library entrance at University of St Thomas campus in October 1950. Sculptor Joseph Kiselewski carved stone while Egisto Bertozzi served as stone carver.
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Common questions
When and where was Jerome born?
Eusebius Sophronius Hieronymus was born at Stridon around 342 to 347 AD. He carried Illyrian ancestry through his family line.
What did Jerome do after leaving Rome for the desert of Chalcis?
Jerome lived among eremites in the Syrian Thebaid while studying and writing. He made his first attempt to learn Hebrew under the guidance of a converted Jew during this period.
Why did Jerome leave his position in Rome in 384?
An inquiry by Roman clergy alleging improper relationships between Jerome and widow Paula forced him to leave following the death of Pope Damasus on the 10th of December 384. Despite the controversy, his writings remained highly regarded by women attempting to maintain vows of consecrated virginity.
How long did it take Jerome to complete his translation of the Hebrew Bible?
Jerome began translating the Hebrew Bible from original texts around 390 AD and completed the project by 405 AD. This work eventually superseded preceding Latin Bible versions known as Vetus Latina.
Who influenced Jerome's Commentary on Daniel regarding the Book of Daniel?
Jerome wrote Commentary on Daniel expressly to offset criticisms made by Porphyry who taught that the book related entirely to the time of Antiochus IV Epiphanes. Against Porphyry, Jerome identified Rome as the fourth kingdom described in chapters two and seven.