§ 181. Преподобный Иероним Стридонский жизнь, а) до переселения на Восток в 385 г.

We can properly conclude our review of the great fourth century by reviewing the activities of the Great Ascetic and Teacher of the Church, St. Jerome. Jerome was born (in 330) in Stridon, a small town lying on the borders of Dalmatia and Pannonia 1266. After an initial upbringing in the house of his father, a rather wealthy but strictly pious nobleman in 1267, Jerome was sent for further education to Rome. Here he zealously listened to lessons in Roman and Greek literature from the famous Donatus, and studied the works of philosophers in 1268. “When I was still a youth in Rome and studying the liberal sciences,” he later wrote, then on Sundays with those who were with me of the same age and thoughts, I usually went to the tomb of the apostles and martyrs and often descended into the catacombs, where in the depths of the earth on both sides of the path the bodies of the buried were hidden in the walls” 1269. This was the case during the first years of Jerome’s stay in Rome. But then the pagan school, especially such as the Roman one, taught the ardent young man to absent-mindedness 1270. Travel and personal acquaintance with learned people consoled Jerome with the hope of acquiring better education, and in (364) 1271 he set off to travel around Gaul and other places. But, having arrived in Trier, he felt the mistakes of his youth, and decided to part with the world 1272, but not with the spiritual sciences 1273. In Aquileia he found friends, as many educated, as many pious, and spent some time here in the exploits of a solitary life 1274. Due to vague circumstances, leaving the solitude of Aquileia 1275, he washed himself in Rome with the water of Baptism; but he could not stay in noisy Rome and in 373, together with the pope’s ambassador, on Antiochian affairs, he went to the East 1276; the rich man's son took nothing with him on the long journey except books 1277; the labors of the journey and exploits weakened the steadfast ascetic, and in Antioch in 374 he suffered from fever, and two friends of his companions died in 1278. During his illness, a passionate lover of pagan classics heard a menacing denunciation of his passion. “It seemed to me that bring me to judgment,” wrote Jerome. Asked about my faith, I answered that I was a Christian. But the one who took first place said: “You are lying, you are a Ciceronian, not a Christian: where your treasure is, there is your heart” 1279. Shocked to the core, Jerome decided to love only spiritual books, and retired to the wild Syrian desert of Khalkis. Here, both the wild place and the strong will subjected him to severe exploits 1280. He endured a fierce struggle with his ardent body, but found peace that he had not seen in the luxurious Roman life. In order to moderate his ardent imagination, he, being already 44 years old, began to study the Hebrew language from a Christian Jew 1281. One of his consolations was now to write letters to his friends in the West 1282. The discord of the Antiochian Church persuaded him to enter into relations with Pope Damasus in 1283 and he moved to Antioch, where he accepted the priesthood, with the condition not to be a priest of any particular church; imbued with a sense of humility and the high dignity of the priestly rank, he hardly ever performed a secret 1284 after that. Having visited the sanctified places of Palestine in 1285, he listened with delight in Constantinople to the lofty teaching of Gregory the Theologian in 1286. He stayed here for about two years and completed the translation of the chronicle of Eusebius, begun in the desert in 1287, and translated Origen's conversations into Ezekiel and Jeremiah in 1288. At the beginning of 382, ​​together with Paulinus of Antioch and Epiphanius of Cyprus, he returned to Rome in 1289. Pope Damasus kept him with him as the best adviser on Church affairs in 1290. Then, to resolve the pope’s doubts, he wrote several studies about the private places of the Holy Place. Scriptures 1291. At his own suggestion, he began to translate from Greek. in lat. the language of the Old and New Testaments: but he only managed to devote to Damasus the translation of the New Testament and the Psalter 1292. “The enemies of the Church are my enemies,” said Jerome and wrote strong denunciations of those who reproached virginity 1293. How much work, so much strict life, were fully worthy of the glory that he enjoyed at that time in Rome. An ardent admirer of virgin life, he educated and cultivated the love of monasticism in the famous widows and virgins of Rome; they hurried to listen to his oral and written instructions 1294. “At the court, almost everyone, said sincere Jerome, recognized me as worthy of the highest priesthood. Blessed Damasus of memory spoke in my words; I was called holy and humble and famous" 1295. Nevertheless, envy and offended pride stung the famous Jerome; he did not spare the depraved clergy of Rome 1296 in his writings on virginity, and thereby irritated many against him; Meanwhile, Damasus, his patron, died. He (in Aug. 385) left "Babylon" to seek peace in the places sanctified by the feet of the Lord 1297. Words of Jerome De vir. illustr. 135. Bedechouius in his extensive topography of Hungary (1718) writes about Stridon: Oppidum Stridonense, quod in latino idiomate Slridon, in Slavonico pro vario circumiuncti populi dialecto Stridovo, Strigovo et Strigna appelatur, ut oculis circumspicimus, in valle inter montes vineis consitos situatum est. (p. 60). He (p. 44) notes that Stridon lies half an hour from the Mura River, that the country was inhabited by Slavs and that (p. 64) in 1447, Pope Nicholas 5 ordered the restoration of the ancient church of St. Jerome in Stridon, as the place of Jerome's homeland. Epistola 3 (41) ad. Rufinum. sl. Epist. 4. § 4. liber 4. contra Rufin. § 30. Epist. ad. Evstoch. (T. 4. P. 2. p. 42). In Epistol. liber. 4. c. 2. In Ezechielem lib. 12. c. 40. contra Rufinum. lib. 1. § 16. In the last work he calculates from the classics he has read. Donatus commentator on Virgil and Terence (Lib. 1. ad. Rufinum.). About reading philosophical books epist. 50 (51) ad Domnionem. In Ezechielem liber 12. p. 40. Epist. 44(I)ed. veronenses; epist. (43) ad Chromatium: Scitis ipsi lubricum adolescentiae iter, in quo et ergo lapsus sua et vos non sine timore transitis. While still in Rama, he received news of the death of Julian. Com. in Habac. Epist. 3 (41) ad. Rufinun. Post romana studia ad Rheni semibarbaras ripas primus coepi Christum colere. Both in Rome and in Trier, he either bought it or copied it himself and asked friends to copy manuscripts; in Trier, among other things, he copied the interpretation of St. Hilary on the Psalms and his own essay on the Councils. Epist. 5 (6) ad Florentium Ep. 4. p. 6. Here he met Rufinus, Chromatius, the interpreter of the Gospel, his brother Eusebius, and Nikita. Rnfini lib. 1. invectiuae § 3. Jerome Epist 3. chron. ad. an 376. Travel about Aquileia. Norov to Egypt 1, 10. From Aquileia he wrote his first letter to Saint Innocent about the miraculous conversion of a sinner. Er. ad. Innocent de muliere septies acta ap. Martinay 49. ap. Vallarsi. Ep. 1. Epist. 3 (44) ad. Rufinum: Subito turba mea latere tua convulsit. This storm was probably raised by the vir consularis, accused of cruelty and injustice. Epist 15 (57), ad. Damasum Epistola secunda; ego vero, ut antea jam scripsi, Christi vestem in Romana urbe suscipiens, nunc barbaro Syriae limite teneor. Epist describes his path. 3. ad Rufinum. The ambassador of the presbyter Evagrius saw the Great Basil in 373 Epist. S. Basilii 138.; ad. Evsebium Samosatenum. Epist. 22. ad Evstochium § 30. Epist. 3. ad Rufinum Epist. 4 (5) ad Florentium. Epist. 22 (18) ad Evstachium § 30. Praef. in lib. 3. Comm. ad. Galatas. Epist. 5.1. Praefat. in Abdiam. In a letter to Eustochius (22:7), he describes his struggle with the desires of the weak flesh, which he endured in the desert, as eloquently as with sincerity, does not hide his weaknesses and glorifies the power of grace. Epist. 95 (125) Rusticum; Ep. 18 (142 et 143); praefat. vers. Daniel. Praef. ad Sesaiam Here he wrote the (first) interpretation on Obadiah, which is lost to us, and translated the Hebrew Gospel to the Jews (De vir. illustr. § 3), also worn out, into Latin. Er. 5 (6) ad Florent. Ep. 6 (73) ad Iulian. Ep. 7 (43) ad Chremat. et Evseb. Ep. 10 (21) ad Paulam. With the last letter he sends the life of Paul of Thebes, described by him (Chron. ad an. 359). Letters were written from the desert 8 (42) ad Nicetum, 9 (44), ad Chrysogon. 11 (39) ad Virgines, 12 (45) ad monachum Antonium, 13 (36) ad Castorinam, 14 (1) ad Heliodorum. Num rogavi te, he said to the bishop. Pavlinu, ut ordinares. Si sic presbyterium tribuis, ut monachum nobis non avferas, tu videris de judicio tuo (Lib, cont, Iohannem Hierosol. T. 2. p. 451). Epiphanius wrote to John Jerus.: “Presbyters Jerome and Vincent, out of modesty and humility, do not want to make sacrifices that they could make according to their rank.” Cont. Rufinum lib. 3. § 22. Epist. 50 (51) ad Domnionem; Ep. 52 (2) ad Nepolianum, lib. 1.cont. Iouinian. Lib. 1.cont. Rufinum § 13. Ep. 18 (142) in Daniel. cap. 9. In a letter to Paul of Concordia, he wrote: Si hoc munusculum (vita Pavli) placuerit: habemus etiam alia condita, quae cum plurimis mercibus orientalibus ad te, si spiritus s. afflaverit, navigabunt. In a letter to Pammachius he wrote that the chronicle was translated 20 years ago. Epist. 127 (6), 108 (27) de Pavla, Ep. 45 (99) ad Asselm. Sl. about Epiphanius of Cyprus. Epist. 133. ad Agerachiam: ante annos plurimos, cum in chartis ecclesiasticis invarem Damasum Rom. urbis Episcopum et orientis atq. occidentis Sinodicis consultationibus responderem. About Hosanna Ep. 20 (145), words. Ep. 19. about the prodigal son Er. 21 (146), on three questions about the Old Testament Epist. 36 (125), words. Er. 35 (124), De vir illust. 135. Translation of 2 Origen's conversations into Cantos. Song sl. Er. 84 (65). Praef. ad Evangelium. Novum opus facere me cogis ex veteri, ut post exemplaria scripturarum toto orbe dispersa, quasi quidam arbiter sedeam, et quia inter se variant, quae sint illa, quae cum graeca consentiunt veritate, decernam. Sl. Epist. 112 (89) ad Augustin. Ep. 27 (102) ad Marcellam. About the psalter lib. 2 cont. Rufinum § 24. Psalterium, quod certe emendatissimum iuxta LXX interpretes, nostro labore jam dudum Roma suscepit. Praef. in Psalt. ad Pavlam. Liber contra Helvidium (see de vir. illust. 135. epist. ad Evstochium § 22. Epist. 48. ad Pammachium 17), Epist. de custodia virginitatis ad Evstochium (ep. ad Pammach. § 17. De vir. illustr. 135) written in Rome under Damasus. Read about the former state of virgins in Rome. Epist. 127. About attention to him Epist. 45. ad Asellam. Epist. 45 (99) ad Asellam. For the state of the Roman clergy at this time, see Marcellinus Hist. 27, FOR. Fedosiev Codex 6, 20. Before departure, he wrote to Azella Er. 45 (99): ora, ut de Babilone Hierosolimam regrediar. Somewhat earlier, Nisan wrote letters to Marcellina 32 and 34, 74 (41), to Paul 30 (135), 39 (25). For departure times to Jerusalem, see lib. 3.adv. Rufin § 22. You might be interested in: