Initially a student under Apollinaris of Laodicea in Antioch
(374), was ordained by bishop Paulinus in 378/79, and spent next three years
studying in Constantinople with Gregory of Nazianzus. From 382-385 was in Rome with Pope Damascus
I. Traveling through the Holy Land
afterwards, he spent some time with Didymus in Alexandria. Finished his life in Bethlehem starting in
388, spending 34 years there.
Critical Editions
Hieronymus. Commentarioli
in Psalmos. Edited by P. de Lagarde,
G. Morin, and M. Adriaen. CSSL 72:177-245. Turnhout, Belgium: Brepols, 1959. [Cetedoc 0582]
Hieronymus. Tractatus
LIX in Psalmos. Edited by G. Morin,
B. Capelle, and J. Fraipont. CCSL
78:3-352. Turnhout, Belgium: Brepols, 1959.
[Cetedoc 0592]
The tractatus is also found in PL 22, in epistles 20,
28, 30, 34, 65, 106, and 140.
Modern Translations
Jerome. Homilies,
Volume 1 (1-59 on the Psalms).
Translated by Marie Ligouri Ewald. FC 48. Washington, DC: Catholic University of America
Press, 1964.
From the website at CUA: 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.
Jerome. Homilies,
Volume 2 (Homilies 60-96). Translated
by Marie Ligouri Ewald. FC 57. Washington, DC: Catholic University of America
Press, 1966.
From the website: 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.
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