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Jerome (about 340 - September 30, 420), (full name Eusebius Sophronius Hieronymus) is best known as the translator of the Bible from Greek and Hebrew into Latin. Jerome's edition, the Vulgate, is still the official biblical text of the Roman Catholic Church. He is recognized by the Vatican as a Doctor of the Church. He was born at Stridon , on the border between Pannonia and Dalmatia, in the second quarter of the fourth century, and died near Bethlehem Sept. 30, 420.
Jerome is a name shared across the European languages in remarkably unintuitive forms: Latin (and German) Hieronymus, English Jerome, French Jérôme, Dutch Jeroen, Italian Girolamo and Spanish Jerónimo.
Jerome was born to Christian parents, but was not baptized until about 360, when he had gone to RomeRome ( Italian and Latin Roma is the capital city of Italy, and of its Lazio region. It is located on the lower Tiber river, near the Mediterranean Sea, at 41°50'N, 12°15'E. The Vatican City State, a sovereign enclave within Rome, is the seat of the Roman with his friend Bonosus to pursue his rhetoricRhetoric (from Greek ρητωρ, rhetor "orator") is one of the three original liberal arts or trivium (the other members are dialectic and grammar). While it has meant many different things during its 2500-year history, it is generally dal and philosophicPhilosophy literally means 'love of wisdom' from the Greek 'philo' and 'sofia'. It is now widely used to designate the pursuit of knowledge or wisdom about fundamental matters concerning life, death, meaning, reality, being and truth. The term may also re studies. Here he studied under Aelius DonatusAelius Donatus (flourished 'late 4th century CE) was a Roman grammarian and teacher of rhetoric. The only fact known regarding his life is that he was the tutor of St Jerome. He was the author of a number of professional works, of which several are still, a skillful compiler of language techniques which Donatus called "grammar." Jerome also learned Greek, but yet had no thought of studying the Greek Fathers, or any Christian writings. After several years in Rome, he travelled with Bonosus to Gaul and settled in TrierTrier or Treves is Germany's oldest city. It is situated on the western bank of the Moselle River in a valley between low vine-covered hills of ruddy sandstone. It is located in the state of Rhineland-Palatinate near the German border with Luxembourg. "on the semi-barbarous banks of the Rhine" where he seems to have first taken up theological studies, and where he copied, for his friend Rufinus, HilaryHilarius or Hilary (c. 300- 367) was bishop of Pictavium ( Poitiers) and considered an eminent “doctor“ of the Western Christian Church. He was sometimes referred to as the malleus Arianorum ("hammer against Arianism") and the “ Athanasius of the West”.'s commentary on the Psalms and the treatise De synodis. Next came a stay of at least several months, or possibly years, with RufinusTyrannius Rufinus or Rufinus of Aquileia (c. 344 410 CE) was a monk, historian, and theologian. He is most known as a translator of Greek patristic material into Latin—especially the work of Origen. Life Rufinus was born in 344 or 345 CE near Aquileia (in at Aquileia where he made many Christian friends. Some of these accompanied him when he set out about 373 on a journey through Thrace and Asia Minor into northern Syria. At Antioch, where he made the longest stay, two of his companions died and he himself was seriously ill more than once. During one of these illnesses (about the winter of 373 - 374) he had a vision which determined him to lay aside his secular studies and devote himself to the things of God. In any case 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 impulsion of Apollinaris of Laodicea , then teaching in Antioch and not yet suspected of heresy. Seized with the desire for a life of ascetic penance, he went for a time to the desert of Chalcis, to the southwest of Antioch, known as the Syrian Thebaid, from the number of hermits inhabiting it. During this period, however, he seems to have found time for study and writing. He made his first attempt to learn Hebrew under the guidance of a converted Jew; and at this time he seems to have been in relation with the Jewish Christians in Antioch, and perhaps as early as this to have interested himself in the Gospel of the Hebrews, asserted by them to be the source of the canonical Matthew.
Returning to Antioch, in 378 or 379, he was ordained by Bishop Paulinus , apparently with some unwillingness and on condition that he still continue his ascetic life. Soon afterward he went to Constantinople to pursue his study of Scripture under the instruction of Gregory Nazianzen. There he seems to have spent two years; the next three (382 - 385) he was in Rome again, in close intercourse with Pope Damasus and the leading Roman Christians. Invited thither originally to the synod of 382 held for the purpose of ending the schism of Antioch, he made himself indispensable to the pope, and took a prominent place in his councils. Among other duties he undertook the revision of the text of the Latin Bible on the basis of the Greek New Testament and the Septuagint, in order to put an end to the marked divergences in the current western texts. This commission determined the course of his scholarly activity for many years, and is his most important achievement. He undoubtedly exercised an important influence during these three years, to which, outside of his unusual learning, his zeal for ascetic strictness and the realization of the monastic ideal contributed not a little. He was surrounded by a circle of well-born and well-educated women, including some from the noblest patrician families, such as the widows Marcella and Paula, with their daughters Blaesilla and Eustochium. The resulting inclination of these women for the monastic life, and his unsparing criticism of the life of the secular clergy, brought a growing hostility against him amongst the clergy and their supporters. Soon after the death of his patron Damasus ( December 10, 384), and having lost his necessary protection, Jerome left his position at Rome.
In August 385 he returned to Antioch, accompanied by his brother Paulinianus and several friends and followed a little later by Paula and Eustochium, who had resolved to leave their patrician surroundings and to end their days in the Holy Land. In the winter of 385 Jerome accompanied them and 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. In Alexandria Jerome listened to the blind catechist Didymus The Blind expounding the prophet Hosea and telling his reminiscences of Anthony, who had died thirty years before; he spent some time in Nitria, admiring the disciplined community life of the numerous inhabitants of that "city of the Lord," but detecting even there "concealed serpents," i.e., the influence of the theology of Origen. Late in the summer of 388 he was back in Palestine, and settled down for the remainder of his life in a hermit's cell near Bethlehem, surrounded by a few friends, both men and women (including Paula and Eustochium), to whom he acted as priestly guide and teacher.
Amply provided by Paula with the means of livelihood and of increasing his collection of books, he led a life of incessant activity in literary production. To these last thirty-four years of his career belong the most important of his works -- his version of the Old Testament from the original text, the best of his scriptural commentaries, his catalogue of Christian authors, and the dialogue against the Pelagians, the literary perfection of which even a controversial opponent recognized. To this period also belong the majority of his passionate polemics, which distinguished him among the orthodox Fathers, including notably the treatises occasioned by the Origenistic controversy against Bishop John of Jerusalem and his early friend Rufinus. 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, which forced Jerome to seek safety in a neighboring fortress ( 416). 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 translated to the church of Santa Maria Maggiore at Rome, though other places in the West claim some relics -- the cathedral at Nepi boasting the possession of his head, which, according to another tradition, is in the Escurial.
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