§ 182. б) Труды его на Востоке – и кончина.

Having visited St. on the way from West to East. Epiphanius in Cyprus and friends of Antioch, he went around all the sanctified places of Palestine in order to better know the history of the Savior and His apostles 1298. “Grey hair has already begun to decorate my head,” said Jerome, and it would be fitting to be a teacher, not a student. However, I went to Alexandria and listened to Didymus; and I thank him for many things: what I did not know, I learned; what I knew, I did not lose under his instruction” 1299. This was in 386 and Jerome was then 55 years old and 1300 years old. Upon returning from Egypt, he founded his stay in a cramped cave in Bethlehem in 1301. Two monasteries - one for virgins, the other for virgins, established at the expense of the pious disciple Paula, used the instructions of Jerome 1302 and, in addition, he taught children 1303. Now, having found the peace that he had been looking for for so long, he devoted himself even more to the study of the Holy Scriptures. Scriptures; in order to improve his knowledge, he listened to the instructions of the most learned rabbi Bar Anania, and studied from him both the Hebrew and Chaldean languages. “What work, what price it cost me to have a night teacher, Bar Ananias! He was afraid of the Jews and for me he was another Nicodemus" 1304. He first conveyed the fruits of new information in Scripture orally to the pious leaders of the women's monasteries 1305 and, out of their holy zeal for the word of God, he began the written interpretation of the New Testament. First of all, he wrote an explanation of the smallest letter of the Apostle Paul - the letter to Philemon 1306, followed by interpretations of the Epistle to the Galatians 1307, Ephesians 1308, Titus 1309. All these interpretations were dictated 15 years after he was warned by a dream about the danger of becoming addicted to pagan books, i.e. in 389 1310. At the end of that year and the next he wrote an explanation of Ecclesiastes 1311, answers to questions about the book of Genesis 1312 and several translations from Greek 1313, among other things 39 Origen's conversations on the Gospel of Luke 1314. In the Bethlehem cave, he completed the work begun in Rome, checking the Latin translation of the Old Testament, according to the Greek text of Origen's exapla, which he copied from the original in the Caesarea library in 1315. Even in the last year of his stay in the Syrian desert, Blessed Jerome began to translate the Old Testament from the original: but he was in no hurry in this matter even after he revised the Greek translations. By 392, he had proposed for general use, in a Latin translation from the Hebrew, the books of the Kings 1316, all the Prophets and the Psalter 1317. Other books were translated in subsequent years, as much as other works allowed 1318. In 392 Interpretations were published on the prophets Nahum, Micah, Zephaniah, Haggai and Habakkuk in 1319. At the same time, an essay was written about famous men 1320. In the years that followed, various worries interrupted the beloved pastime of the blessed one. Jerome - the occupation of St. Scripture. Jovinian and Vigilantius then outraged the West with a dispute about the meaning of virgin life and the exploits of martyrdom; and in the East an unfortunate dispute was raised about the opinions of Origen. Jerome, with the pen of severe jealousy, wrote (in 393) a book against Jovinian. In the West, this work of 1321 was poorly received and, on the advice of friends, Jerome (in 394) wrote a justification of 1322. However, the matter with Jovinian also gave Jerome the opportunity to write an excellent letter to Nepotianus about the life of the clergy and monks 1323, and several other works of similar content 1324. Meanwhile, immoderate jealousy led Jerome into even new troubles. The simple-hearted Cypriot shepherd, Epiphanius (in 394) from the monastery of Jerome wrote a not gentle letter to John, Bishop of Jerusalem: he demanded a condemnation of Origen 1325. Jerome hastened to send a translation of Epiphanius' letter to the West, while the letter also spoke unfavorably about his friend Rufinus. Those dissatisfied with Jerome, of whom there were quite a few in the West, notified Rufinus about the letter and blamed Jerome both for his infidelity to Rufinus and for the inaccuracy of the translation. Jerome wrote a letter to Pammachius about the best method of translation. Both Rufinus and the Bishop of Jerusalem were greatly offended by Jerome. Before Rufinus departed for the West, former friends were reconciled in the Church of the Resurrection of Christ in 1326. But it didn't last long. Rufinus, at the request of some, translated Origen’s work “on the principles” and in the preface mentioned Jerome’s respect for Origen; displeasure was renewed in heated essays of one against the other. Jerome wanted to act out of jealousy against the unfounded opinions of Origen 1327, but could not stay within the limits of moderation, now denouncing Origen as the most evil heretic, whom he had previously called the first after the apostles, teacher of churches. Rufinus, without presenting false opinions as fair, defended Origen too persistently and proved that not all false opinions attributed to Origen belonged to him 1328. Personal reviews of one about the other were even more unfair. “What a friend,” wrote the blessed one. Augustine to Jerome, will not he be afraid of becoming an enemy if what we mourn happens between Jerome and Rufinus? O poor and pitiable fate! Unhappy me, who cannot find you anywhere together, I would fall at your feet, cry as much as I can, ask as much as I love - ask for both for myself, for each of you, for others and especially for the weak, for whom Christ died" 1329. Jerome confessed to his human weakness: he took part in the dispute between Epiphanius and John of Jerusalem about Origenism (399 - 404); but he resolutely refused to participate in the low affairs of Theophilus against St. John Chrysostom and greatly grieved over the deeds of Theophilus 1330. Classes of the Holy The Scriptures, interrupted by troubled events, were resumed by Jerome at the beginning of 396. Then an interpretation was written on the prophet Jonah, and the interpretation on Obadiah was completed in 1331. The West, poor in domestic preachers of the Gospel teaching, thirsted and persistently demanded from Jerome translations of Greek teachers and the works of Jerome himself. Six scribes were sent from Spain to Jerome to copy his works; and the Bishop of Cremona in the monastery of Jerome himself awaited his interpretation of the Gospel of Matthew. He had barely finished revising what had been copied by the Spanish scribes when he began dictating and dictated the interpretation in two weeks. This was in Lent 397 1332. With many letters written to the West, in 406 the interpretations of the remaining prophetic books were completed and in the same way they were hastily requested to the West in 1333; in the same year, at the request of the West, a refutation was written against the book of Vigilance 1334. Now denunciations, now instructions, now explanations of the meaning of divinely inspired books flowed in streams from the pen of Jerome to the West. The misfortunes of the West, which suffered cruelly (in 408–499) from savage conquerors, struck the blessed elder with deep sorrow, and, continuing his explanation of the great prophets, he left this work, then again began writing in the same work strong convictions for the West to repent 1335. Crowds deprived of shelter arrived in the East in 410, and Jerome, with all his love, received the unfortunate wanderers in his monasteries, clothed, fed as best he could 1336. In 416, the blessed elder suffered along with his children-disciples. The Pelagians drove him out of the monastery in 1337. Returning to it in 418, he died in 419 at the 89th year of his life in 1338. Epist. 408. Praef. in Paralip. Praefat. comm. in Hoseam, Ep. 50 (54). Epist. 46 (47) ad. Marcellam. Epist. 46 (47) ad. Marcellum; epitaphium Pavloc. Rufin. invest. lib. § 8. “Living in the Bethlehem monastery, not long before this he taught grammar, taught his Maron, comic, lyrical and historical writers to the children who were entrusted to him to teach the fear of God.” Epitaphium Pavlae § 26. ff. expositio er. ad. Titum S. 9, 10. ff. 2. Praepostero ordine atque perverso epistolae Pavli dictari a me vobis placuit. Nam quum id erebro, et Pavla et Eutochium, peteretis, ut facerem, et ego obnixie, ne facerem, recusarem, saltem parvum et quae vobis ut numero versuum, ita sensu quoq. et ordine videbatur extrema, ut discerem coegestis. Initium comm. in ep. ad. Philem. Praefatio: per pauci admodum dies sunt, ex quo epistolam Pavli ad Philimonem interpretatus, ad Galatas transcenderam. Praefatio: et quia jam ad Galatus, orantibus vobis, asile pavcos dies, quid nobis videretur, expressimus: Nunc ad Ephesios transiundum est, mediam Paoli Epistolam ut ordine, ita et sensibus. Ad. V. 10. et 11. cap. 2. et nos ante paucos menses tria volumina in epistolam ad Galatas explanationis dictauimus. Praef. ad lib. 3. comm. in ep. ad Galatas, lyrics. deputy 14. De vir illustr. c. 135. Praef. ad ecclesiast. He intended to write answers to all the Scriptures of the Old Testament, but only completed comments on Genesis. Praef. ad. libr. quaest (49) in Genes. sl. de vir illustr. 135. Eusebius's corrected essay on sacred places (Praef. ad h. librum), Origen's on the names of Hebrews. (Praef. ad. lib.), Didymus's book on the Holy Spirit, begun in Rome. Er. 36. ad Damasum, Praef. ad Lib. Didimi sl. de vir illustr. c. 135. Praefat. ad Homilias, ed. veronensis. t. 7. Epist. 74 (28) ad Licinium: Septuaginta interpretum editionem te habere non dubito et ante annos plurimos diligentissime emendatos meae lingvae studiosis dedi. Lib. 2.cont. Rufinum § 24. Epist. 406.ad. Sunniam et Fretelam: Septuaginta interpretum, quae in ἐξάπλοις codicibus reperitur et a nobis in latinum sermonem fideliter versa est... Sl. Praef. ad Psalterium ed. veron. T. 10. p. 105. See the prefaces to Isaiah, Jeremiah, Ezekiel, the 12 prophets, and Daniel. In the essay de vir illustr. he writes about Sophronius: In graecum eleganti sermone transtulit Psalterium et Prophetas, quos nos de hebraeo in latinum vertimus. Ep. 49. (59) ad Pammachium (written in 395): Libros sedecim Prophetarum in latinum ex hebraoo sermone versi... Transtuli nuper Job in lingvam nostram. Praefat. lib. in Amos. sl. de vir illustr. cap. posterius The time of composition is indicated in the composition itself (p. 452): ad praesentem annum i. e. Theodosii principis decimum quartum (392) haec scripsi. The same time is shown in the preface to the essay. Lib. 2.adv. Iovinianum. Op. T. 2. Even Jerome’s friends were confused by some parts of this book (Ep. 50. ad. Dominum). Pammaxius tried to destroy copies of it: but the book sold out quickly and far. De opusculis meis contra Jovinianum, quod et prudenter et amanter faceris, exemplaria substrahendo, optime novi. Sed nihil profuit ista diligentia, words. approx. 64. Ep. 52. ad Nepot. In 395, Jerome was already consoling the bishop. Iliodor, who mourned the death of Nepotianus. Er. 6. ad Heliod. Epitaph. Nepotiani. sl. approx. 64. At this time letters were written: to Pavlin Er. 53 (394) de studio Scripturarum; 58 (in 395), 85 (400) part about Origenism, letter to Furie 54 de viduitate servanda, - to Amand 55. After that, the book of Ezra was translated at the request of Domnian; [while in 393 a letter was written to Pammachius (49, 4), there was no translation yet], Genesis for Desiderius Er. 47. 57. Epist. 53 (103) ad. Pavlinum. cont. Vigilantium. Chronicon. Marcellini ad an. 394. Epist. 74. ad Rufin Apolog. cont. Rufin lib. 3. 33. Rufini invect. lib. 2.37. Contr. Rufinum: vis ergo me tacere? Ne accuses, depone gladium et ego scutium abiiciam. In uno tibi consentire non potero, ut parcam hereticis, ut me catholicum non probem; fit inter nos una fides et statim pax sequetur. sl. approx. 62. This is shown by his translation of the works of Origen and his answer to Anastasia about his faith. Invec. Rufini in Hieron. lib. 2. The answer about faith was followed by two books of Jerome against Rufinus, precisely 10 years later (lib. 2. § 23) after the essay on famous men, i.e. in 402. The third book of Nissan a little later in response to a cruel letter from Rufinus, who threatened to transfer the case to a civil court. It is known that Jerome was in close relations with Theophilus, in the case of the Origenists, he praised Theophilus for his actions against the Origenists, thinking to see in Theophilus sincere zeal for the faith, and translated his letters (Epist. Hieronymi 86–109). In 399 he wrote cont. Johannem Hiers.ad Pamm. (§ 41, 13 years after leaving Antioch and 10 years after the interpretation of Ecclesiastes § 17); in the same year, Theophilus reconciled him with John Jerus. (Epist. 82. ad Theohpil). But when the saint of Constantinople was sent into captivity another time: Jerome refused to translate Theophilus’ Easter letter of that year and spoke thus about his condition to Theophilus: Usque in praesentem Diem et moerore luctus et sollicitudine de diversis super statum Ecclesiae hinc inde rumoribus exagitatus sum. ed. Martin, T. 4. p. 728 ed. veron. T. 1. p. 751. In 406 Jerome wrote about Chrysostom to Augustine Epist. 112 (89): Quid dicam de Joanne, qui dudum in pontificali gradu Constantinopolitanum ecclesiam rexit et proprie super hoc capitulo (about the denunciation of Peter by A. Paul, about which see the information about the Golden Note 84) latissimum exarauit librum, in quo Origenis et veterum sententiam est secutus. Si igitur me reprehendis errantem patere me, quaeso, errare cum talibus. Thus, Martiney in vain connected a fragment of the letter (T. 4. p. 727) with Jerome’s letter to Theophilus: with the arrangement in which Jerome’s letters to Theophilus and Augustine were written, the words: cecidit, cecidit Babylon are completely incompatible - even what he would say (according to Martiney’s edition) at the end of the letter to Theophilus would contradict the beginning of the letter. Martinei himself has no doubt that there is a break in Jerome’s letter, according to his publication. The very tone of the opening words shows that he is writing a person who has the need to justify his actions against Chrysostom: what was Jerome’s justification for in relation to Chrysostom? Obviously, this is written by someone who did not even dare to appear in Constantinople at the second trial of Chrysostom. The ignorant scribe did not even know how to write the inscriptions of Jeronimov’s letter to Theophilus and merged letters from different persons into one letter (Theophilos to Jerome and Jeronimos to Theophilus). See Verona edition. Op. Jerome, where everyone is given back their own. T. 1. r. 750. Praef. ad Jonam. Triennium circiter fluxit, postquam quinqve Prophetas interpretatus sum... et alio opere detentus, non potui implere, quod coeperam. Scripsi enim librum de viris illustribus et adversus Jovinianum duo volumina, Apologeticum quoq. et de optimo interpretandi genere ad Pammachium et ad Nepotianum vel de Nepotiano libros duos et alia, quae enumerare longum est. see Praef. ad Avdiam. Praef. in Matph: “At tu in duobus hebdomadibus, imminente iam Pascha et spirantibus ventis, dictare me cogis, ut quando notarii excipiant, quando scribantur schedulae, quando emendentur, minime cogites; maxime quum scias, me ita tribus mensibus langvisse, ut vix nunc ingredi incipiam.” Epist. 75 (29) ad Theodoram Lucinii viduam: Quum ille (Lucinius) desiderio opuscula nostra flagitavit et missis sex notariis describi sibi fecit, quaecunq. ab adolesentia usq. praesens tempus dictauimus. In a letter to Lucinius himself, having said that it is in vain that he demands from him translations of Flavius, Papias and Polycarp, which he did not translate, I that he translated only some of the works of Origen and Didymus, continues: canonem hebraicae veritatis, excepto octateucho, quem nunc in manibus habeo, pueris tuis et notariis tuis dedi describendum. Opuscula mea, quae non sui merito, sed tua bonitate desiderare dicis, ad describendum hominibus tuis dedi et descripta vidl in chartaceis codicibus ac frequenter admonui, ut conferent diligentius et emendarent, ego enim tanta volumina, prae fraequentia commeantium et peregrinorum turbis, relegere non potui, et ut ipsi probavere praesentes, Ionge tentus incommodo vix diebus quadragesimae, quibus ipsi proficiscebantur, respirare coepi. Ep. 73. ad Evangelum. Ego post. longam aegrotationem vix in quadragesimae diebus febri carere potui, et quum me operi praepararem, pavcos dies, qui supererant, in Matthaei expositione consumsi. Letters 65–70 were written in 391. See Praefat. in lib. 3. in Amos. In 398 he was ill all year and during his illness he wrote letters 71–74. In 403 the letter 106 ad Sanniam et Fretelam was written, in 404 Ep. 108 ad Evstochium; Epitaphium Pavlae is especially important for the history of Jerome himself. Cont. Vigilantium § 3. Epist. 109 (53 ad Riparium). Interpretations have been written on the major prophets: on Daniel in 407, on Isaiah in 409 (see Praefatio ad Iesaiam, praef. libri novi et 12); the interpretation on Ezekiel began in 410, and interrupted by deep sorrow over the disasters of Rome, continued in 412 and ended in 413 (Praef. ad lib. 13, 4, 6), and was written on Jeremiah in 415 (Praef. 1. lib. et 4). Convictions to repentance are especially in praef. lib. 8 in Ezechielem. For Rome, see Pagium ad an. 409; Hieronimi Epist 123 (11) ad Agerachiam § 17. Epist. 128 (12) ad Gaudentium. Ep. 125 (4) ad Rusticum monachum. Praefat. lib. 3. in Ezechielem. Epist. 78 ad Paulinum; Augustinus de gestis Pelagianis, ep. 35. Vita S. Hieronymi (ap. Martinaeum): Dormivit autem beatus Hieronymus anno imperii Theodosii junioris xu (419) priedie kalendas Octobris, 30 Septembri. Omne vitae suae tempus implevit annis 88 et mensibus sex. The same year of death is shown in another short biography. Prosper in his chronicle indicates 420, but he is not accurate in other cases. Memory of "Reverend Jerome of Stridon" in the RKP. Greek Menaia, in ancient glory. in the calendar, in the synaxar and in the Chetya, the Menaion is due on June 15: but the Roman martyrologies put it on September 30. The Greek Church honors St. Jerome back on Saturday of cheese week. You might be interested in: