Two Discourses of Blessed Jerome on the Gospel of Mark

Abstract: The publication provides brief information about the works of the blzh discovered at the end of the 19th century and therefore not included in the pre-revolutionary Russian-language publication. Jerome's works, which include “Conversations on the Gospel of Mark.” The reader is offered a translation of two small homilies from this cycle, which sufficiently demonstrate the nature of the conversations and the exegetical method of the author. About the author: Alexey Anatolyevich Melnikov Bachelor of Theology, senior lecturer at the Department of Ancient Languages of the St. Petersburg Theological Academy. E-mail: alexei.melnikov@yandex.ru Blessed Jerome of Stridon, one of the most significant Latin-speaking Fathers of the Ancient Church, left behind a large and varied legacy, but is famous primarily as a biblical scholar, translator of the Holy Scriptures and exegete. Most biblical interpretations of the bl. Jerome were translated into Russian in publications of the Kyiv Theological Academy, carried out throughout the second half of the 19th century until 1903. 1 However, some interesting biblical interpretations of Bl. Jerome in the form of discourses on the psalms and fragments of the Gospel of Mark were published by the Benedictine J. Morin in the very last years of the 19th century. 2 and were not included in the mentioned collection of works in Russian. Subsequently, the text published by Morin, with an extensive introduction and translation into French, was republished in the Sources Chrétiennes 3 series. In the 80s of the 20th century, the attribution of Jerome to the works published by Morin was questioned, and it was suggested that the Discourses on Psalms were only a processed translation of the corresponding homilies of Origen. However, during the subsequent discussion, Jerome's authorship was thoroughly justified, firstly, by the fact that Jerome's conversations on the psalms and the Gospel of Mark are mentioned in the works of Bl. Augustine and Cassiodorus, and also there is Jerome’s own testimony about his authorship (which Morin mentioned in his publication) 4, secondly, by the stylistic differences of these conversations from the works of Origen known in Jerome’s translation and, thirdly, which is very significant, by the nature of quoting the Holy Scriptures. The quotations in these conversations do not appear to be translations into Latin of the Greek text of the Septuagint, but clearly reflect the ancient Latin biblical text cited by Jerome (in most cases from memory) 5 . In the translations of two conversations on the Gospel of Mark offered below, the author often quotes the Gospel text inaccurately, apparently from memory. Such free quotation of the Bible is often found in patristic works and is especially characteristic of conversations when the author did not have a biblical text at hand. On the other hand, literal citation was obviously not so important when the author of the homilies wished to concentrate on the spiritual, allegorical meaning of Scripture. Such a desire is clearly visible in the two conversations below. Jerome. In particular, comparing two episodes of the miraculous feeding of the people with bread, he calls them parables (parabola), since he considers them as allegories; the daughter of the synagogue leader interprets them as the synagogue itself, etc. “Conversations on the Gospel of Mark” (Tractatus in Marci Evangelium) was published by Morin based on three manuscripts of the 10th-11th centuries, containing, however, only the first homily for the beginning of the Gospel of the Apostle Mark. The remaining homilies were contained in the only one published in the 16th century. and subsequently the lost manuscript. Based on this edition, Morin reproduced the text of the remaining nine conversations. These conversations are blessed. Jerome pronounced the Nativity of Christ in the Bethlehem Church before the brethren of his monastery in the period between 397 and 402. 6 Only scattered conversations on fragments of the first thirteen chapters of the Gospel of Mark have reached us. Conversations are lively and spontaneous in nature and in most cases vividly convey oral speech. The author often addresses his listeners, asks questions designed to draw attention to his words, and expresses the same idea several times. Some conversations are very brief, which, apparently, was caused by the need to give interpretations to several passages of Scripture read at once. The translation offered below of two conversations from this cycle, I think, allows us to get a general idea of ​​the nature of this work by the blj. Jerome. The translation is based on the Sources Chrétiennes edition (2005), practically without changes (except for another division into parts of the first two homilies) reproducing the text first published by J. Morin. Quotations from the Gospel are given in the author's translation. Discourse on the Gospel Mark 5:30–43 (No. 3 according to Morin and SC editions) Who touched me? [Christ] asks, looking around to see the one who did this. Didn't the Lord know who touched? Therefore, how did He look for her? As a Knower, to show it [to others]. The woman, in fear and trembling, knowing what happened to her further... If He had not asked, “Who touched me?”, no one would have known that a miracle had happened 7 . And they could say: “He did not perform a miracle, but he boasts, he says, desiring glory.” He asks so that the woman will confess and God will be glorified. And she came and fell before Him and told Him the whole truth. Do you see [her] progress, do you see her success? While the blood was flowing, she could not come out before Him, but she received healing and comes out. And she fell at 8 His feet. She does not yet dare to look him in the face: she has just been healed and it is enough for her to touch His feet. And she told Him the whole truth. Christ is the Truth. And because she was healed by the Truth, she confessed the Truth. He said to her: “Daughter, your faith has saved you.” She deserves to be called a daughter who believed so much. The crowd crowding [Him] cannot be called a daughter, but she, falling at His feet and confessing, deserves to receive the name of daughter. Your faith saved you 9. Look at [His] humility: He Himself heals and attributes [it] to the one he healed 10 . Your faith saved you. Your faith has healed you: Go in peace. Previously you believed in Solomon, that is, “the peaceful one,” 11 [but] you did not have peace, but now go in peace. I conquered the world 12. You have peace, be calm, for the people of the tribes are healed 13. They come from the leader of the synagogue and say: “Your daughter is dead; Why else are you bothering the Teacher?” The church came to life, but the synagogue was dead. But although the girl died, the Lord says to the leader of the synagogue: Do not be afraid, just believe. Even today we will say to the synagogue, we will say to the Jews: “Even though the daughter of the ruler of the synagogue is dead, believe and she will be resurrected” 14. And He did not allow anyone to follow Him except Peter, James, and John the brother of James. Perhaps someone will ask: “Why does He always take these [apostles] and send away others?” After all, He took these three to the mountain where He was transfigured: Peter, James and John. Firstly, this number contains the mystery of the Trinity, and it is sacred in itself. So [patriarch] Jacob, according to Jewish truth 15, put three kinds of branches in troughs 16. And in another place it is written: “A rope twisted three times will not break” 17. Therefore, He chooses Peter, on whom the Church is founded, and James, the first of the apostles crowned with martyrdom, and John, the foundation of virginity. And He came to the house of the leader of the synagogue, and saw confusion and those crying and lamenting loudly 18. To this day there is turmoil in the synagogue. Although [the Jews] claim that they recite the psalms of David, their singing is filled with sorrow. And, entering, he said to them: “Why are you crying in confusion? The girl is not dead, but she is sleeping.” The girl who died for you is alive for me; for you she is dead, for me she is sleeping. And the sleeping person can be awakened. And they laughed at Him. For they did not believe that Jesus could resurrect the daughter of the ruler of the synagogue. But He, having sent everyone away, takes with Him the father and mother of the girl. Let us turn [here] to holy people who perform miracles, to whom the Lord has given certain gifts. [Look,] Christ, about to resurrect the daughter of the ruler of the synagogue, removes everyone from the house so that it does not seem that He is doing this for the sake of praise. But He, having sent everyone away, takes with Him the father and mother of the girl. Perhaps He would have sent them away too, if not for their experiences, [but He wants] them to see how their daughter will be resurrected. And he enters where the girl was, and taking the girl by the hand and further. First He took her by the hand, redeemed her deeds, and thus raised her up. Truly at that time, [what was said] was fulfilled: “When the fullness of the Gentiles comes in, then all Israel will be saved” 19. He says Talifa kum i, which translates to “Girl, stand up for me.” If He had said “Talitha kum” it would have meant “Girl, stand up”, but He said “Talitha cumi”, which translates from Syriac and Hebrew: “Girl, stand up for me.” "Kumi" means "stand up for me" 20. So, do you see the mystery in the Hebrew and Syriac language itself? He seemed to say: “The girl who was supposed to become a mother, because of unbelief, you remained a girl.” We can understand this another way: “Since you have been born again, you will be called a girl.” Girl, stand up for me: not for your merit, but for my grace: you receive healing not because of your merits. And immediately the girl stood up and began to walk. Let Jesus touch us too, and we will immediately begin to walk. Let us be paralytic, let our deeds be evil, let us be prostrate on the bed of sins and [on the bed] of our body and cannot walk. If Jesus touches us, we will be healed immediately. Peter's mother-in-law was suffering from a fever, but Jesus touched [her] hand, and she stood up and immediately ministered to Him. Look how great the difference is: this one gets up and serves after touching, but for that one it’s quite easy to walk. And [those who saw] came into great amazement, and He strictly ordered them to remain silent and not tell anyone 21. Do you see the reason He removed the crowd before performing the miracle? The Lord did not just order, but strictly so that no one would find out. He ordered the three apostles, his parents, he ordered everyone. But the girl who was resurrected 22 cannot remain silent. And he said that they should give her something to eat: so that they would not think that the resurrection was illusory. And for this reason He Himself, after the Resurrection, ate from fish and from honeycombs. And he said to give her something to eat. I pray to You, Lord, touch us as we lie down, and lift us from the bed of our sins and make us walk! And when we go, order that they give us something to eat, for we cannot eat lying down. If we do not stand up, we will not be able to receive the Body of Christ. Glory to Him together with the Father and the Holy Spirit forever and ever! Amen. Discourse on the Gospel of Mark 8:1–9 (No. 4 according to Morin and SC editions) In those days when many people were with Jesus and they had nothing to eat, He called the disciples and said to them: “I feel sorry for the people, for behold, they have been with me three days and have nothing to eat.” In the previous part we already read how the Lord fed five thousand people with five loaves of bread, and from the remaining pieces twelve baskets were collected 24 . At that time we discussed everything that [could] be seen in that parable 25. And the story that was read now is [at the same time] both the same and different: in part it is similar, and in part it is dissimilar [to the previous one]. In that account we read that those who were fed were given food in the wilderness, and in this account we read that they were fed on the mountain. First of all, I want to talk about what is different here. After all, we need to know the very flesh and blood of Scripture, so that, having understood it, we can subsequently see the meaning. There we read that there were five thousand fed, but here we read about four thousand. There we read about five loaves, and here about seven. There, according to the Gospel of John, the loaves were barley 26, and these seven loaves were wheat. You see the difference: you see the same and something different. Therefore, we should not read the Scriptures carelessly. Is this the only difference, or something else? Let's see what Scripture says. There we read that the people were only with Jesus for one day, and were fed not at noon, but in the evening at sunset. And what does Jesus say about these four thousand fed with seven loaves - [and says] He Himself, and not the apostles, as then? After all, there the apostles say [about people]: “Behold, they have been waiting for you all day,” 27 and here the Savior Himself: “Behold, they have been with me for three days already.” Do you see the difference between one day and three? There the apostles asked the Lord to feed [the people], and here the Lord reminds the apostles to feed [him]. What does He say at the same time? “If I send them home sick, they will become weak.” Those who waited for the Lord for three days were worthy of His care. Now we will see something else. Five thousand people eat five loaves, and the leftovers from the five loaves fill twelve baskets. And here four thousand - a smaller number, for then there were five - eat seven loaves. Just think: fewer people eat more! “For many are called, but few are chosen” 28. See what He wants to say? Four thousand people eat seven loaves. From five loaves there are twelve baskets, and from seven - seven: from fewer [people] there remains less, and from more - more. These four thousand are inferior in number, but superior in faith. He who has more faith eats more, and because he eats more, he has less left over. Oh, that we too could eat more of the wheat bread from the Scriptures, so that we have less to learn! Much [more] could be said. But besides what was already explained in the previous parable, we wanted [today] to talk only about the difference between the two [these] parables, since the [general] meaning has already been said before 29 . 1. Morin G., ed. Sancti Hieronymi presbyteri Commentarioli in Psalmos. Tractatus sive Homiliae in Psalmos, Marci Evangelium aliaque varia argumenta. Tractatus sive Homiliae in Psalmos quattuordecime varia argumenta. // Anecdota Maredsolana, Vol. III, partes I-III, 1895–1903 = CCSL. 78. 2. Gourdain J.-L., ed. Jérôme, Homélies sur Marc / Sources Chrétiennes. No. 494. Paris, 2005. 232 p. 3. Fokin A.R. Blessed Jerome of Stridon - biblical scholar, exegete, theologian. M.: Center for Biblical-Patrological Research, 2010. 224 p. Creations of the blessed Jerome of Stridon // Proceedings of the Kyiv Theological Academy. 1863–1903. Morin G, ed. Sancti Hieronymi presbyteri Commentarioli in Psalmos. Tractatus sive Homiliae in Psalmos, Marci Evangelium aliaque varia argumenta. Tractatus sive Homiliae in Psalmos quattuordecime varia argumenta. // Anecdota Maredsolana, Vol. III, partes I-III, 1895–1903 = CCSL. 78. Gourdain J.-L., ed. Jérôme, Homélies sur Marc / Sources Chrétiennes. No. 494. Paris, 2005. Morin G, ed. Sancti Hieronymi... Pars 3, Praef. P.III-V. Gourdain J.-L., ed. Jérôme, Homélies sur Marc. P. 9–10. Fokin A.R. Blessed Jerome of Stridon - biblical scholar, exegete, theologian. M.: Center for Biblical-Patrological Research, 2010. P. 82. Signum – literally “sign”. Inaccurate quote, probably from memory. The Latin translation of these Gospel words Fides tua te salvam fecit, to a greater extent than the Greek text, allows for a different understanding: Your faith has made you healthy. Illi refert, quod sanavit. Another understanding is possible: “attributes this to what healed,” that is, faith. The name Solomon (Heb. שְׁלֹמֹה Shelomo) Jerome derives from שָׁלוֹם shalom “peace, rest.” Jerome uses here the interesting expression populus gentium. While the word populus in the Bible is used to refer to God’s chosen people, the word gentes refers to tribes and peoples who do not know the True God, that is, pagans (Slavic “tongues”). Consequently, the expression populus gentium is intended to emphasize that after the coming of the Savior into the world, the chosen people of God consist of those who accepted Christ by faith, regardless of their ethnicity. Obviously, here Jerome allegorically understands the daughter of the ruler of the synagogue as the synagogue itself. “Jewish truth” (hebraica veritas) – characteristic of the blj. Jerome was a phrase that reflected his belief in the superiority of the Hebrew text of the Old Testament over the Septuagint. Eccl.4:12: And a rope twisted three times will not soon break. In the Synodal it is translated as “thread”, while in this quote in Jerome (in accordance with the Septuagint) spartum, in the Vulgate – funiculus. Apparently, Jerome in the form “kum and” gives the ending of the feminine imperative the meaning of the pronominal suffix 1 l. units numbers. The extent to which such an interpretation is justified requires separate consideration. That is, the very return of the girl to life without any words testifies to the miracle that has occurred. Mark 6:35ff. We are talking about a conversation that has not reached us. Jerome uses the word parabola, which, like the subsequent text of the conversation, indicates that he seeks to interpret even the historical events of the Gospel allegorically. These words of the apostles are not found in any of the four evangelists in their description of the miracle of the feeding of the five thousand. They are speculating. Jerome according to the situation. The final words of Jerome (which we do not quote in the main text) “Let us follow in the footsteps of the holy presbyter and, since he has already examined in detail the beginning of the psalm, let us briefly touch upon the rest,” partly explain the brevity of this conversation by the need to consider other fragments of Holy Scripture read that day.