Saint Jerome Writing - Wikipedia. Saint Jerome Writing, also called Saint Jerome in His Study or simply Saint Jerome, is an oil painting by Italian painter Caravaggio. Generally dated to 1. Galleria Borghese in Rome. Composition. In this image, Jerome is reading intently, an outstretched arm resting with quill. It has been suggested that Jerome is depicted in the act of translating the Vulgate. Jerome. Hermit and Doctor of the Church. Bornc. 3. 47. Stridon (possibly Strido Dalmatiae, on the border of Dalmatia and Pannonia)Died. Bethlehem, Palaestina Prima. Venerated in. Roman Catholic Church. Eastern Orthodox Church. Anglican Communion. 347 – 30 September 420) was a priest, confessor, theologian and historian. Sainte Antoinette Dominicaine au couvent de Brescia, en Lombardie ( 1507) Bienheureux Barth Pour les horaires des trains qui passentLutheranism. Oriental Orthodoxy. Major shrine. Basilica of Saint Mary Major, Rome, Italy. Feast. 30 September (Western Christianity)1. June (Eastern Christianity)Attributeslion, cardinal attire, cross, skull, trumpet, owl, books and writing material. Patronagearcheologists; archivists; Bible scholars; librarians; libraries; school children; students; translators. Major works. The Vulgate. De viris illustribus. Chronicon. Jerome (; Latin: Eusebius Sophronius Hieronymus; Greek: . Saint Jerome was the Patron Saint Against Anger. Saint Jerome removed a thorn from a lion's paw. Find out about Saint Jerome. Concise Biography, Dates, facts and information about Saint Jerome. The Patron Saint Jerome. Saint Jerome Writing, also called Saint Jerome in His Study or simply Saint Jerome, is an oil painting by Italian painter Caravaggio. Generally dated to 1605-1606, the painting is located in the Galleria Borghese in Rome. He was the son of Eusebius, born at Stridon, a village near Emona on the border of Dalmatia and Pannonia, then part of northeastern Italy. His list of writings is extensive. In many cases, he focused his attention to the lives of women and identified how a woman devoted to Jesus should live her life. This focus stemmed from his close patron relationships with several prominent female ascetics who were members of affluent senatorial families. He studied under the grammarian. Aelius Donatus. There Jerome learned Latin and at least some Greek. To appease his conscience, he would visit on Sundays the sepulchres of the martyrs and the Apostles in the catacombs. This experience would remind him of the terrors of hell. But again, as soon as you found yourself cautiously moving forward, the black night closed around and there came to my mind the line of Vergil, . Jerome initially used classical authors to describe Christian concepts such as hell that indicated both his classical education and his deep shame of their associated practices, such as pederasty which was found in Rome. Although initially skeptical of Christianity, he was eventually converted. Next came a stay of at least several months, or possibly years, with Rufinus at Aquileia, where he made many Christian friends. Some of these accompanied him when he set out about 3. Thrace and Asia Minor into northern Syria. At Antioch, where he stayed the longest, two of his companions died and he himself was seriously ill more than once. During one of these illnesses (about the winter of 3. He seems to have abstained for a considerable time from the study of the classics and to have plunged deeply into that of the Bible, under the impulse of Apollinaris of Laodicea, then teaching in Antioch and not yet suspected of heresy. Seized with a desire for a life of ascetic penance, he went for a time to the desert of Chalcis, to the southeast of Antioch, known as the . During this period, he seems to have found time for studying and writing. He made his first attempt to learn Hebrew under the guidance of a converted Jew; and he seems to have been in correspondence with Jewish Christians in Antioch. Around this time he had copied for him a Hebrew Gospel, of which fragments are preserved in his notes, and is known today as the Gospel of the Hebrews, and which the Nazarenes considered to be the true Gospel of Matthew. Soon afterward, he went to Constantinople to pursue a study of Scripture under Gregory Nazianzen. He seems to have spent two years there, then left, and the next three (3. Invited originally for the synod of 3. Antioch as there were rival claimants to be the proper patriarch in Antioch. Jerome had accompanied one of the claimants, Paulinus back to Rome in order to get more support for him, and distinguished himself to the pope, and took a prominent place in his councils. He was given duties in Rome, and he undertook a revision of the Latin Bible, to be based on the Greek manuscripts of the New Testament. He also updated the Psalter containing the Book of Psalms then at use in Rome based on the Septuagint. Though he did not realize it yet, translating much of what became the Latin Vulgate Bible would take many years and be his most important achievement (see Writings. The writing implements, scrolls, and manuscripts testify to Jerome's scholarly pursuits. The resulting inclination of these women towards the monastic life, away from the indulgent lasciviousness in Rome, and his unsparing criticism of the secular clergy of Rome, brought a growing hostility against him among the Roman clergy and their supporters. Soon after the death of his patron Damasus (1. December 3. 84), Jerome was forced by them to leave his position at Rome after an inquiry was brought up by the Roman clergy into allegations that he had an improper relationship with the widow Paula. Still, his writings were highly regarded by women who were attempting to maintain a vow of becoming a consecrated virgin. His letters were widely read and distributed throughout the Christian empire and it is clear through his writing that he knew these virgin women were not his only audience. In the winter of 3. Jerome acted as their spiritual adviser. The pilgrims, joined by Bishop Paulinus of Antioch, visited Jerusalem, Bethlehem, and the holy places of Galilee, and then went to Egypt, the home of the great heroes of the ascetic life. At the Catechetical School of Alexandria, Jerome listened to the catechist. Didymus the Blind expounding the prophet Hosea and telling his reminiscences of Anthony the Great, who had died 3. Nitria, admiring the disciplined community life of the numerous inhabitants of that . Late in the summer of 3. Palestine, and spent the remainder of his life working in a cave near Bethlehem, the very cave Jesus was born. To these last 3. 4 years of his career belong the most important of his works; his version of the Old Testament from the original Hebrew text, the best of his scriptural commentaries, his catalogue of Christian authors, and the dialogue against the Pelagians, the literary perfection of which even an opponent recognized. To this period also belong most of his polemics, which distinguished him among the orthodox Fathers, including the treatises against the Origenism later declared anathema, of Bishop John II of Jerusalem and his early friend Rufinus. Later, as a result of his writings against Pelagianism, a body of excited partisans broke into the monastic buildings, set them on fire, attacked the inmates and killed a deacon, forcing Jerome to seek safety in a neighboring fortress (4. It is recorded that Jerome died near Bethlehem on 3. September 4. 20. The date of his death is given by the Chronicon of Prosper of Aquitaine. His remains, originally buried at Bethlehem, are said to have been later transferred to the basilica of Santa Maria Maggiore in Rome, though other places in the West claim some relics. He knew some Hebrew when he started his translation project, but moved to Jerusalem to strengthen his grip on Jewish scripture commentary. A wealthy Roman aristocrat, Paula, funded his stay in a monastery in Bethlehem and he completed his translation there. He began in 3. 82 by correcting the existing Latin language version of the New Testament, commonly referred to as the Vetus Latina. By 3. 90 he turned to translating the Hebrew Bible from the original Hebrew, having previously translated portions from the Septuagint which came from Alexandria. He believed that the mainstream Rabbinical Judaism had rejected the Septuagint as valid Jewish scriptural texts because of what were ascertained as mistranslations along with its Hellenisticheretical elements. Prior to Jerome's Vulgate, all Latin translations of the Old Testament were based on the Septuagint not the Hebrew. Jerome's decision to use a Hebrew text instead of the previous translated Septuagint went against the advice of most other Christians, including Augustine, who thought the Septuagint inspired. Modern scholarship, however, has cast doubts on the actual quality of Jerome's Hebrew knowledge. Many modern scholars believe that the Greek Hexapla is the main source for Jerome's . His patristic commentaries align closely with Jewish tradition, and he indulges in allegorical and mystical subtleties after the manner of Philo and the Alexandrian school. Unlike his contemporaries, he emphasizes the difference between the Hebrew Bible . In his Vulgate's prologues, he describes some portions of books in the Septuagint that were not found in the Hebrew as being non- canonical (he called them apocrypha). Wisdom, therefore, which generally bears the name of Solomon, and the book of Jesus, the Son of Sirach, and Judith, and Tobias, and the Shepherd are not in the canon. The first book of Maccabees I have found to be Hebrew, the second is Greek, as can be proved from the very style. Although Jerome was once suspicious of the apocrypha, it is said that he later viewed them as Scripture. For example, in Jerome's letter to Eustochium he quotes Sirach 1. Constantinople); two homilies of Origen of Alexandria on the Song of Solomon (in Rome, ca. Gospel of Luke (ca. The nine homilies of Origen on the Book of Isaiah included among his works were not done by him. Here should be mentioned, as an important contribution to the topography of Palestine, his book De situ et nominibus locorum Hebraeorum, a translation with additions and some regrettable omissions of the Onomasticon of Eusebius. To the same period (ca. Liber interpretationis nominum Hebraicorum, based on a work supposed to go back to Philo and expanded by Origen. Original commentaries on the Old Testament. To the period before his settlement at Bethlehem and the following five years belong a series of short Old Testament studies: De seraphim, De voce Osanna, De tribus quaestionibus veteris legis (usually included among the letters as 1. Quaestiones hebraicae in Genesim; Commentarius in Ecclesiasten; Tractatus septem in Psalmos 1. After 3. 95 he composed a series of longer commentaries, though in rather a desultory fashion: first on Jonah and Obadiah (3. Isaiah (ca. 4. 00), on Zechariah, Malachi, Hoseah, Joel, Amos (from 4. Book of Daniel (ca. Ezekiel (between 4. Jeremiah (after 4. New Testament commentaries.
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