§ 188. II. Догматическое учение его. ІІІ. Труды его для истории.

At the blzh. Jerome does not have many dogmatic works. But the writings of an excellent interpreter of Scripture are precious to dogmatics. In a dispute between an Orthodox Christian and a Luciferian, he explains the meaning of the true Christian Church: “We must, he says, remain in that Church that was founded by the apostles and remains in existence to this day. If you hear that others are called not by the name of the Lord Jesus Christ, but by some other name, for example. Marcionites, Valentinians, know that this is not the Church of Christ, but the synagogue of the Antichrist. By the fact that they appeared later, they show that they were the future predicted by the apostle.” Here he teaches: “It is no more necessary to re-sanctify those who have been appointed heretics than to re-baptize those who have been baptized by them.” In confirmation of this, pointing to tradition, he writes about the meaning of tradition: “if there was a lack of confirmation in Scripture for anything, universal consent would have the importance of a commandment” 1394. In a letter to Marcella, he denounces the errors of the Montanists 1395. Against the Pelagians, he wrote two essays in 1396. Contrary to them, he taught that “there is no man without sin, we are all corrupted in Adam, and without the grace of God we cannot do anything completely good” 1397. To desire and go according to my will, but this is mine, without God’s constant help, it will not be mine” 1398. “But you will never hear me call nature evil” 1399, The soul is between earth and fire, between flesh and spirit, if it surrenders to the flesh, it is called flesh, if to the spirit, it is called spirit 1400. Blzh. Jerome clearly taught about the redemptive meaning of the death of Christ 1401, about the one person of the God-man 1402, about the grace-filled power of Baptism 1403, Confirmation 1404, the Eucharist 1405, confession 1406, and marriage 1407. In several letters he denounced the error of the Arians about the Son of God and explained the word ὐποστασις 1408. Known in Greek with the name of Presbyter Jerome: “a conversation between a Christian and a Jew about the Holy Trinity” and “a conversation about the effect of Baptism” 1409. From the first conversation one passage about the Cross was cited by St. Damascene, calling the writer Jerome the Presbyter of Jerusalem. Blzh. Jerome himself wrote that his short works were translated into Greek during his lifetime in 1410. The content of the conversations is quite decent. Jerome, who lived for a long time in Jerusalem among the Jews. Finally, he wrote several essays against Origenism. By the way, in a letter to Avitus, he thoroughly showed the dangerous errors in Origen’s work on the principles of 1411. For this reason, in a letter to Theophilus, against John of Jerusalem, his judgments in the resurrection resonate with sharp anthropomorphism 1412. III. Among the historical works of St. Jerome there are known: an essay on famous men, a chronicle and the life of the fathers. The first of these works is the most precious monument of antiquity. It contains brief information about the life and writings of the teachers of the Church who lived during the first four centuries of Christianity. The writer shows extensive acquaintance with the verbal works of antiquity, a true eye for their authenticity and merits, and a living love for faith. It was written at the request of Prefect Dexter, with the intention of exposing the slander of Celsus Julian and others like him, who reproached Christianity for the lack of educated men, and achieves its goal. Reading this work, everyone sees with consolation what great, what enlightened men the Church had, even when sword and fire cruelly destroyed everything in the Christian Church. Just one thought, when reading this work, saddens the soul: how much from holy antiquity has not reached us! However, according to the instructions of the blzh. Jerome, much has been found in modern times that was previously considered lost 1413. The Chronicle of Jerome was composed by Eusebius, but when translated into Latin it was supplemented in many ways by Jerome. In the forewarning, he writes that from the time of Ninus and Abraham until the capture of Troy, he only accurately translated the work of Eusebius, without adding anything to it; from the time of the capture of Troy until 325, which ends the Eusebius Chronicle, he added and changed a lot in the work of Eusebius, following Suetonius and other Latin writers, in addition, from 325 to 378, he wrote his own chronicle. Eusebius, in his chronicle, wanted to show in brief the biblical events under certain years, and to present sacred history in relation to the narratives of pagan writers, an excellent intention and worth it so that the work was presented in the best possible way. Now that the second part, the Chronicle of Eusebius, is almost all lost, the complete work of Jerome undoubtedly becomes even more important 1414. The pious monk traveler, Jerome described the life of the Egyptian fathers. Palladius placed this life in his "Lavsaik" 1415. According to ancient news, 1416 blzh. Jerome translated the Martyrology of 1417 from Greek into Latin. Or. T. 4. R. 2. R. 289–306. Against the Montanists Er. 41. Against Novatian. Er. 42. about the hierarchy of er. 146. Dialog. adv. Pelag. lib. 3. Epist. ad. Ctesiphonem. 133. Ep. ad Ctesiphon. 1, 1019. Dialog. lib. 2, 679. Omnes homines aut antiqui propagatoris Adam, aut suo nomine tenentur obnoxii. Ep. Ctesiph. p. 1027. Dial. cont. Pelag. 2, 767. 686. “Our Business is to desire, God’s is to give what we ask; it is ours to begin what we can, to fulfill God’s what we cannot... Our business is to want and strive; but for our desire to be fulfilled and the flow to be completed, this depends on the mercy of God. “So it happens that in our desire and flow our freedom is preserved, and in the fulfillment of desire and flow the power of God acts.” Ad Ctesiph. I, 1031. Comm., in Galat. VII. p. 391. “By nature, everyone has knowledge of God, and no one born without Christ is deprived of the seed of wisdom, truth and other virtues.” In Galat. 5, 17. ac. Ad. Haedib. quaes. 12. Ep. ad. Damasum (int. critic. 3. al. 146): reconciliati sumus Deo, habentes propitiatorem Dominum nostram J. Chr. Qui delevit chirographiam mortis, – triumphans in ligno. Sl. Ep. 54 ad Pammach. Ep. 32 ad. Julianum. Hoc dicimus, non quod alium Deum, alium hominem esse credamus et duas personas faciamus in uno filio Dei. sed unus atqui idem filius Dei et filius hominis. Ad Haedib. quest. 9. In lavacro omnia peccata merguntur. Ep. 82 ad Oceanum. Dial. adv. Lucifer. c. 2. 9. Ad. Damasum ep. 3. al. 146.ad. Haedib. ep. 120.quaest. 2. Ep. 41.ad. Pammach. Comm. in evang. Math, c. 16. Ep. ad Amandum (int. criti. 4. al. 147). Ad Damasum et Marcum. Ep. 14–16. This and the other conversation were published by Daum, together with the work of Gennady, Cygneae 1677, more correctly by Galland in 7 volume, Bibl. Patr. Minom in t. 40 Patrologiae. Conversation about Baptism in Chron. Thurs. 1821 Op. T. 4. 1. r. 164. T. 4, p. 264. Ep. 94 ad Avitum. With denunciations of Origen and especially his defender Rufinus, not always, however, moderate and thorough. Libri tres adv. Rufinum. See note above. 59–63. Resurrectionis veritas catholica sine carne et ossibus, sine sangvine et membris, intelligi non potest. Ubi caro et ossa et membra sunt, ibi est et sexuum diversitas et caet. Liber de viris illustribus, translated into Greek by Jerome's friend Sophronius. The original was published in-4 homo Op. Heron. The original and the Greek translation, published together with other works of similar content and with excellent remarks by Fabricius, under the title: Bibliotheca Ecclesiastica. Hamburgh 1718. fol. The Chronicle of Eusebius and the translation of Jerome were considered lost for a long time. Jos. Scaliger, published the chronicle of Lugd. Batav. 1606, but this edition was missing a lot. Complete and excellent edition, with the assistance of the Vatican RCP. made by Angel May: Vet. auct. col. nov. Τ. 8. Romae 1833 in better form than Scaliger, ed. Villarsi: op. Hieron. Τ. VIII. Here it constitutes the third part and consists of 30 chapters, beginning with the life of John the Prophet of Thebes and ending with Apollonius the Younger; the story is preceded by a preface by Jerome, which was written under Vel. Feodosie. It, along with other parts of Lavsaik, was translated into Syriac in the 7th century and is still known in ancient copies under the name of Jerome. Assemani Bibl. Orien T. 3. R. 1. r. 49. T. 1. rub. 609. Maii collect. vet. Auct. Τ. 5. ρ. 45. Montfauc. Bibl. Coislian, b. 183. Cangii Glossarium med. Graec. in Indian p. 27. Antverpiae 1615 was published in Latin. 628. Jerome described the life of Paul of Thebes, Hilarion the Great and Small, the virtues of Bl. Pavels. The last one in Chr. Thurs. 1847 4. Bede writes about this (Betr. in Act.), Walafrid Strabo de reb. eccl. With. 28), Cassiodorus (Inst. div. p. 32). The Martyrology of Jerome was published by Luca Dacherio T. 4. Speciel. Florentiae Luc. 1668, in Ming: Op. S. Hieronymi. T. XI. 434–86. However, in its current form, he also talks about people who lived after the blj. Jerome. See Oudini Comm. litt. T.I.p. 847–54. The Lectionary is also attributed to Jerome (Comes. ed. a Balusio in Capitulis regum Francorum; in Ming: Op. S. Hieron. T. XI, 487–530). It was revised in 471 Bp. Feodovig. Augusti Denkwürdigk. Th. 4. S. 271. Th. 6. S. 142. You might be interested in: