The most learned of ancient
Latin Christian scholars, whose translation of the Bible into Latin --
commonly called the "Vulgate" -- became the standard
authorized version of scripture in Roman Catholic churches for more than
1500 years. Born on the Dalmatian coast near Ljubljana, the capitol of
modern Slovenia, Jerome -- whose given name was Eusebius Hieronymus --
was the most widely traveled of all ancient Christian scholars and was
personally familiar with virtually every leading churchman of his day
except for Augustine. As a vocal champion of
Christian asceticism, Jerome had a profound influence on the development
of clerical celibacy & monasticism in the West, as well as upon
medieval biblical scholarship.
Having received an
excellent classical Latin education at Rome, Jerome became associated
with the intellectual circle of Rufinus, who translated many
of Origen's
works into Latin. When that group disbanded in
373 CE, Jerome headed
East to Antioch & the Syrian desert of Chalcis, where he studied
Greek, Hebrew & Syriac (Christian Aramaic) and began to translate Eusebius
of Caesarea's Church History. His contacts with Greek church
leaders -- both orthodox & heretical -- embroiled him in doctrinal
controversies that culminated with his presence at the ecumenical
Council of Constantinople (381). In 382 he returned to Rome to become
secretary to Pope Damasus, where he began to revise the old Latin
versions of the Gospels & the Psalms and to preach the virtues of
celibacy. But his preaching raised such a storm of opposition that after
the Pope's death (December 384), Jerome returned to the East. Apart from
a pilgrimage from Alexandria to the old centers of Christian monasticism
at Chenoboskian (near Nag Hammadi) and a few
brief side trips to sites in Palestine, Jerome spent the remainder of
his life in a monastery he founded at Bethlehem, completing his
prodigious project of retranslating the scriptures from Greek into
Latin. Aside from his production of the Vulgate, his most significant
contribution to later scholarship was his translation of Greek and Coptic
works into Latin the original versions of which have since been
lost (e.g., sermons by Origen, Eusebius' book on Hebrew names,
& the monastic rule of Pachomius).
In 393 Jerome composed the
first Christian Who's Who ("Concerning Illustrious
Men") to counter pagan claims that Christian intellectual tradition
was inferior to that of the classics. His capsule biographies of the
traditional authors of the gospels reveal his personal familiarity with
eastern Christian traditions & his own decidedly Roman perspective
on church history.
Concerning Matthew he wrote
(chapter 3):
Matthew -- who was also
(called) Levi -- was an apostle and former tax-collector. He first composed the gospel of Christ in Hebrew letters
and words in Judea for those from the circumcision who had believed.
Who later translated (his gospel) into Greek, is not quite certain.
Moreover, the Hebrew itself is still held today in the library at
Caesarea (Maritima), which the martyr Pamphilus carefully put
together. I also was able to make a copy from the Nazarenes, who use
this volume in Beroea, a city in Syria. In it, it is to be noted that
whenever the evangelist made full use of testimonies from the ancient
scriptures -- either on his own or from the Lord Savior -- he did not
follow the authority of Seventy translators [i.e., the Greek Septuagint],
but of the Hebrew. These are two (examples) of this: "Out of
Egypt I have called my Son" (Matt 2:15) and "For he
shall be called a Nazarene" (Matt 2:23).
The fact that Jerome made a
personal copy of a version of Matthew in a Semitic language is evidence
that this gospel was known in the eastern Mediterranean in languages
other than Greek. But whether the language of that text was actually
Hebrew or rather Aramaic -- the native language of Semitic Christians in
Syria and Palestine -- is debatable, since both were written in the same
square script and were closely related in vocabulary. Whether the Greek version
of Matthew was a translation of this Semitic text, as Jerome and eastern
Christian authors assumed, or vice versa is also a matter of scholarly
debate. For citations of this "Hebrew" gospel by Origen,
Eusebius and Jerome himself include material that seems to have
been added to the canonical gospel of Matthew.
Jerome's claim that Matthew
did not rely on the standard Greek Septuagint translation of
Jewish scripture is of little use for deciding the issue of the original
language of this gospel. For while it is true that the citation of Hosea
6:1 in Matthew 2:15 is not based on the Septuagint, there is no
clearly identifiable source for Matt 2:23 ("He shall be called a Nazarene")
in the Hebrew Bible. Moreover, contrary to Jerome's
assertion, the canonical gospel of Matthew is sometimes clearly based on
the Greek Septuagint translation of Jewish scripture rather
than the Hebrew text; for example, the citation of Isa 7:14 in Matt 1:23
("Behold a virgin shall conceive...") and Jesus'
citations from Deuteronomy in the temptation story (Matt 4:1-11).
Concerning
Mark, Jerome wrote (de viris illus. 8):
Mark was a disciple and interpreter of
Peter. Having been requested by the brethren in Rome, he wrote a brief Gospel
just from what he heard Peter relate. When Peter heard this, he approved and
published it on his own authority for reading in the churches, just as
Clement wrote in the sixth book of his Outlines
-- also Papias, the bishop of Hierapolis. Peter also mentioned this Mark
in his first letter: "She who is in Babylon chosen together with you, sends you greetings and
so does Mark my son" (1 Pet. 5:13) -- signifying Rome figuratively
under the name of "Babylon."
Thus, (Mark) took the gospel which he
himself composed and
proceeded to Egypt. First proclaiming Christ in Alexandria, he founded a church with
such teaching
and continence in its life-style that it leads all followers of Christ to
copy its example. And then, Philo, the most
brilliant of the Jews, upon seeing the first church of Alexandria when it was still Jewish, wrote a book
about their behavior as if in praise of his own people. And just as Luke relates that the believers
of Jerusalem had everything in common, he [Philo] transmitted a
memorial of what he saw
was done in Alexandria under Mark as teacher. Mark died in the eighth
year of Nero [61 CE] and was buried in Alexandria, with Annianus
succeeding him.
Although Jerome credits his
information about the composition of the gospel of Mark to Clement of
Alexandria & Papias, it is uncertain whether he had read these
authors himself. For his report simply summarizes the citations of these
authors in Eusebius of Caesarea's Church History (2.25.2, 3.39.14-15,
& 6.14.5-7),
which Jerome himself had translated into Latin. In claiming that Peter
personally approved and ordered the gospel of Mark to be read in
churches, however, Jerome went beyond what the sources had actually
written. For Papias explicitly claimed
that Mark wrote after Peter's departure (exodus = death?)
and Clement just as explicitly wrote:
"And when this matter came to Peter's attention, he neither strongly
forbid it, nor urged it on." Jerome's idea that Peter personally
authorized the gospel of Mark for the use of other churches was probably
based on nothing more than his own view of papal authority. At any
rate, he was clearly inaccurate in ascribing this information to
earlier Greek writers.
What Jerome writes about the
relationship of the Jewish philosopher and biblical exegete, Philo, to
Mark & the Christian church at Alexandria also indicates that the
information he conveys as fact needs to be interpreted with caution.
Jerome's pilgrimage to Alexandria probably acquainted him with the local
tradition that traced that church's founding to Mark & his reading
of Origen would have given him ample evidence of the use of Philo's
works by Egyptian Christians. But his claim that Philo
(ca 15 BCE - 50 CE) ---
who was himself a pillar of the Alexandrian Jewish community
long before Christianity was introduced there -- described the church of
Alexandria under Mark's direction is an unwarranted historical
inference, probably based on his misinterpretation of Philo's
description of the Egyptian Jewish sect of the Therapeutae.
Jerome's dating of Mark's
death also creates problems for the dating of his alleged association
with Peter, who according to Roman tradition died in Nero's persecution
of Christians for the fire that devastated Rome in
65 CE.
Concerning
Luke, Jerome wrote (de viris illus. 7):
Luke (was) a physician
from Antioch. As his writings indicate, he was not ignorant of the Greek speech. As
a follower of the apostle Paul and his companion in all his traveling, he wrote a gospel.
About him Paul said: "We have sent with him the brother whose praise is
in the gospel throughout all the churches" (2 Cor. 8:18); and to the
Colossians: "Luke the dearest physician greets you" (4:14), and to
Timothy: "Luke alone is with me" (2 Tim. 4:11)...
Some suspect that whenever Paul says "according to my gospel" in his letters
(e.g., Rom 16:23), he means Luke's volume and that Luke was taught the gospel not only by Paul, who
had not been with the Lord in the flesh, but also by the other apostles.
As with his descriptions
of Matthew & Mark, Jerome here amplifies standard Greek Orthodox
tradition identifying a separate apostolic source for the gospel of
Luke. But Jerome was the first writer to
recognize a historical problem with the fact that Paul -- the reputed source of
Luke's information -- was not himself an eye-witness to the events
Luke describes. Therefore, he introduced the suggestion that the information in the gospel of Luke
was supplied by anonymous "other apostles."
It is surprising that
although Jerome himself translated the gospels from Greek into Latin, he
apparently never suspected that there was a direct literary relationship
between the synoptic gospels. Credit
for this insight must go, not to this greatest of patristic biblical
scholars, but to his younger contemporary, Augustine
of Hippo.
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