Nicene and Post-Nicene Fathers, Series 2, Vol. 6 (Jerome: Letters)

...ated in the services (83), but was much absorbed in the cares (140) and discipline (Letter cxlvii.) of the monastery, and by the crowds of monks who came from all parts of the world (64, 65, 500). Sulpicius Severus (Dialogues i. 8) tells us that when he was with him toward the close of his life, Jerome had the charge of the parish of Bethlehem; and the presbyters associated with him certainly prepared candidates for baptism (446). However, his calling, as he often confesses, was not to the pastorate, but to study (Letter cxii.). He had youths to whom he taught the Latin classics (Ruf. Apol. ii. 8 (2), Vol. iii. 465), and he expounded the Scriptures daily to the brothers in the monastery (Apol. ii. 124, Vol. iii. 515). Sulpicius speaks of him as always reading or writing, never resting day or night. Translations, commentaries, controversial works, and letters dealing with important subjects flowed constantly from his pen, while the notes passing between him and Paula and Eustochium were numberless (Illustrious Men, 135, Vol. iii. 384). Everything he wrote was caught up by friends or enemies and published (79). He worked amidst great distractions: not merely from the cares of the monasteries and the hospice, but from the need of entertaining distinguished persons like Fabiola (161) from all parts of the world (153, 287, 161); from the need of replying to letters brought by messengers from distant countries for those who sought the advice of the renowned teacher (Letters cxvi.–cxxx.); from prolonged illnesses (188, 215); at times from poverty (214); from the panic of barbarian invasions (161, 252); and from the attacks of his enemies, who in the year 417 burned his monasteries (281, 282).

He spared no effort or expense in the production of his works. He perfected his knowledge of Hebrew with the aid of a Jew who came to him like Nicodemus by night (176); he also learned Chaldee Aramaic (493); and for special parts of his Bible work he obtained special aid from a distance (491, 494), obtaining funds, when his own had failed, from his old friends Chromatius and Heliodorus (492).

386–92.

The list of his works during the first six years of his residence at Bethlehem comprises the completion of the Commentary on Ecclesiastes and the translation of Didymus on the Holy Spirit; the Commentaries on Ephesians, Galatians, Titus, and Philemon (498); a revision of the version of the New Testament begun in Rome; a Treatise on Psalms x.–xvi. and translation of Origen on St. Luke and the Psalms; the Book on the Names of Hebrew Places, mainly translated from Eusebius; the Book of Hebrew Proper Names and that of Hebrew Questions on Genesis; the revision of his translation of the Septuagint, involving a comparison of Origen's Hexapla A six-columned Bible comparing Hebrew and Greek texts; a considerable part of the Vulgate; the Lives of the hermits Malchus and Hilarion; and the Catalogue of Illustrious Church Writers. The only letter preserved to us of this period is that written in the name of Paula and Eustochium to invite Marcella to come to Palestine (60).

392–405.

395.

398 and 404–5.

394–97.

Bethlehem, Second Period. The second period of Jerome's stay at Bethlehem is the period of his most conspicuous activity. It was partly employed in the salutary work of finishing the Vulgate and in writing letters which rank among the finest of his compositions, but it was also largely spent in controversies, in which the worst parts of his character and influence are brought into prominence. There were also great external hindrances to his work: the panic arising from the invasion of the Huns, on account of which the inmates of the monasteries had to leave their homes and prepare to embark at Joppa (161); long periods of ill health; and the quarrel with the Bishop of Jerusalem, which led to a kind of excommunication of the monks of Bethlehem (446, 447).

The letters of this second period are those numbered 47 to 116. They comprise: those to Nepotianus, nephew of Heliodorus, on the duties of the pastorate (89–96); that to Heliodorus on the death of his nephew (123–131); that to Paulinus, the Roman Senator—afterwards Bishop of Nola—on his poem in praise of Theodosius and on the study of Scripture (96–102); that to Furia on the maintenance of widowhood (102–109); that to the Spanish noble Lucinius, who had sent scribes to copy Jerome's works (151–154), and to his widow, Theodora (154, 155); those to Abigaus, a blind Spanish presbyter (156, 157), and to Salvina, widow of Nebridius, who was closely connected with the Emperor Theodosius (163–168); that to Amandus, the Roman presbyter, on a difficult case of conscience (149–151); the letter to Oceanus defending the second marriage of a Spanish Bishop (141–146); the letter to Læta, wife of Toxotius (son of Paula), on the education of her infant daughter (189–195); and those gems of his writings, the sketches of the lives (Epitaphia) of Fabiola (157–163) and of Paula (195–212).

391–403.

The Vulgate. The work of Jerome's life, the Vulgate version of the Scriptures, was completed in this period. The version which bore the name of Vulgate—the "popular" or "common" version—in his day (44, 487-488) was a loose translation of...