The Satirical Letters Of St Jerome

Jerome, St.

History

Franklin Classics

This volume contains fifty-nine homilies preached by St. Jerome on selected Psalms. Jerome's knowledge of the "three Sacred Languages," Latin, Greek and Hebrew, his acquaintance with the exegetical methods of Antioch and Alexandria, his use of Origen's  Hexapla and his work on the Psalter are impressive credentials for the quality of these works.As far as can be determined now these homilies were intended primarily for the instruction and edification of the monastic community that Jerome had established in Bethlehem where he spent the closing years of his life. They were recorded by scribes in the audience, and consequently the text may at times reflect the inadequacies of the listener.Whether all the homilies that appear here are extemporaneous products of Jerome's vast erudition and eloquence is a question that still awaits a satisfactory answer. Some scholars believe that an affirmative answer is correct, others citing the evidence of  Homily 69 on Psalm 91, think that the content of some homilies is too deeply theological to be an impromptu composition. In any event, some patristic scholars have been bold enough to declare Jerome the most learned Latin Father of the Church.

Fathers of the Church: Homilies of Saint Jerome 1-59 on the Psalms

Catholic Univ of Amer Pr

This volume of the  Homilies of Saint Jerome contains fifteen homilies on Saint Mark's Gospel, Homilies 75-84. In general, as in Volume 1, Morin's text has been followed as reproduced in the  Corpus Christianorum, series latina 78.The editors of the  Corpus have added two homilies, one delivered on the Feast of the Epiphany from the Gospel of our Lord's baptism and on Psalm 28, edited by B. Capelle; the other on the First Sunday of Lent, edited by I. Fraipont. In the present volume, they are Homilies 89 and 90.Dom Germain Morin, as noted in the Introduction of Volume 1 of this translation, discovered fourteen homilies, providing a second series on the Psalms, in four Italian Codices dating from the tenth and fifteenth centuries. He examined with great care their probable identity with, or relationship to, the lost homilies of Saint Jerome catalogues in  De viris illustribus 'on the Psalms, from the tenth to the sixteenth, seven homilies.' There is more work to be done and many problems to be resolved, however, before this identification can be established with certitude. This chief obstacle is that of chronology. The  De viris illustibus was written in all probability in 392-393, whereas the homilies appear to have been written in 402, the date determined by the study of Dom Morin. Other scholars, as U. Moricca, A. Penna, G. Grützmacher, give 394 and 413 as the earliest and latest dates, respectively, for all the homilies.There is question also whether the Septuagint or the Hebrew Psalter was in the hands of Jerome when he wrote or preached the homilies on Psalms 10 and 15. They seem, in fact, to have been written rather than delivered, for he speaks of readers rather than hearers. They differ from the regular series of sermons in their greater erudition, more sophisticated language, many Greek expressions, and variations from the  Hexapla. The closing doxology so characteristic of the other sermons is missing in them. They are much longer, and Jerome speaks of certain details as if he had already explained them. On the whole, they give evidence, too, of greater care in preparation.

Fathers of the Church: Homilies, Nos. 60-96 L. 57

Religion & Spirituality

Christian Books & Bibles

St. Jerome (347-420) has been considered the pre-eminent scriptural commentator among the Latin Church Fathers. His Commentary on Matthew, written in 398 and profoundly influential in the West, appears here for the first time in English translation. Jerome covers the entire text of Matthew's gospel by means of brief explanatory comments that clarify the text literally and historically. Although he himself resided in Palestine for forty years, Jerome often relies on Origen and Josephus for local information and traditions. His stated aim is to offer a streamlined and concise exegesis that avoids excessive spiritual interpretation.
Jerome depends on the works of a series of antecedent commentators, both Greek and Latin, the most important of whom is Origen, yet he avoids the extremes in Origen's allegorical interpretations. His polemic against theological opponents is a prominent thrust of his exegetical comments. The Arians, the Gnostics, and the Helvidians are among his most important targets. Against Arius, Jerome stresses that the Son did not lack omniscience. Against Marcion and Mani, Jerome holds that Jesus was a real human being, with flesh and bones, and that men become sons of God by their own free choice, not by the nature with which they are born. Against Helvidius, Jerome defends the perpetual virginity of Mary.
In this commentary, Jerome calls attention to the activity of the Trinity as a principal unifying theme of the Gospel of Matthew. He also stresses that exertions are necessary for the Christian to attain eternal salvation; that free will is a reality; that human beings cooperate with divine grace; and that it is possible to obtain merit during the earthly life. 
 ABOUT THE TRANSLATOR:
 Thomas P. Scheck is assistant professor of classics and theology at Ave Maria University. He is the translator of two previous volumes in the series, Origen's Commentary on the Epistle to the Romans, Books 1-5 and Books 6-10, and author of Origen and the History of Justification. 
PRAISE FOR THE BOOK: 
 "The translator offers a fine annotated translation."—International Biblical Review

Commentary on Matthew (Fathers of the Church Patristic Series)

The Catholic University of America Press

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