Bøger af St Jerome

This is the second of a two-volume set that includes Thomas Scheck's new translations of several of St. Jerome's previously untranslated exegetical letters. Epistle 85 to St. Paulinus of Nola contains Jerome's answers to two questions: how Exodus 7.13 and Romans 9.16 can be reconciled with free will, and what 1 Corinthians 7.14 means. Epistle 106 to Sunnias and Fretela, which deals with textual criticism of the Septuagint, consists of a meticulous defense of Jerome's new translation of the Latin Psalter. Epistle 112 is a response to three letters from St. Augustine: Ep. 56 (contained in the previous volume), Ep. 67, and Ep 104. In the face of Augustine's criticisms, Jerome defends his own endeavor to translate the Old Testament directly from the Hebrew text. He also vindicates his own ecclesiastical interpretation of Galatians 2.4-11, as he had set this forth in his Commentary on Galatians, and along the way he accuses Augustine of advocating the heresy of Judaizing. Epistle 119 to Minervius and Alexander contains Jerome's answers to some eschatological questions regarding the interpretation of 1 Corinthians 15.51 and 1 Thessalonians 4.17. In Epistle 120 to Hedibia, Jerome tackles twelve exegetical questions that focus on reconciling the discrepant Resurrection accounts in the Gospels, as well as questions about Romans 9.14-29, 2 Corinthians 2.16, and 1 Thessalonians 5.23. In Epistle 121 to Algasia, Jerome clarifies eleven exegetical questions dealing with passages in the Gospels and Paul's letters (Romans 5.7; 7.7-25; 9.3-5; Colossians 2.18-19; 2 Thessalonians 2.3). This letter also contains an exposition of the parable of the unjust steward (Luke 16.1-10), in which Jerome translates material from a commentary attributed to Theophilus of Antioch. In Epistle 129 to Dardanus, Jerome interprets "the promised land" and discusses the alleged crimes of the Jews. Epistle 130 to Demetrias is not an exegetical letter but an exhortation to the newly consecrated virgin on how to live out her vocation. In this letter Jerome reflects on Origenism and Pelagianism. Finally, in Epistle 140 to Cyprian the presbyter, Jerome expounds Psalm 90.

"Thanks are due to The Newman Press for permission to reproduce material from Thomas P. Scheck's previous translation of St. Jerome's Epistles 18A/B, which appears in the appendix of St. Jerome: Commentary on Isaiah, including St. Jerome's translation of Origen's Homilies 1-9 on Isaiah, Ancient Christian Writers 68 (New York and Mahwah, NJ: The Newman Press, 2015). Although Dr. Scheck has used a different Latin text for his new translation in the present volume, there is a high degree of overlap between the two texts and the two translations. The Newman Press has also kindly granted permission to reproduce some material from Dr. Scheck's introduction and endnotes in his previous volume"--Title page verso.

St. Jerome (347 - 420) wrote this work against Jovinianus, a religious figure who claimed that in Christianity, virginity was no better a state than being married. He also claimed that abstinence was not necessary and that all sins were equally sinful in the eyes of God. This was in stark opposition to the 4th-century understanding of the Christian faith. Jerome, who at the time, was living as a monk in Bethlehem, took up the task of writing a defence of the current understanding of the issue. Jovinianus' propositions were condemned by Siricius, the bishop of Rome, along with synods both in Rome and at Milan (around 390 AD). The work gives a fascinating insight into Christian debates of the early church. The source text for this work is: A select library of Nicene and post-Nicene fathers of the Christian Church / Second series. Vol. 6, Letters. (Select works) / Jerome, Oxford : Parker. 1893. St. Jerome (d. 420); Henry Wace (1836-1924); Philip Schaff (1819-1893). To this work have been added illustrations of the people and Biblical figures mentioned in the text.

St. Jerome (347 - 420) wrote this work against Helvidius, who stated that because gospels spoke of Christ having "sisters" and "brethren," then clearly the Virgin Mary must have had further children from Joseph, her husband. He supported this view from the writings of Tertullian (d. 220) and others. The issue was a contentious one in the early church and a number of councils were held in Asia Minor to establish the role of Mary in the divine economy of Christ. It is believed that Helvidius wrote his statements about the year 383 AD. Jerome gives a very scripture-based defense of the church teaching of his time, in Latin, insisting that Mary remained chaste before and after the birth of Christ. Interesting in its own right, this essay also gives a remarkable insight into debates of the early church. The source text used here is: A select library of Nicene and post-Nicene fathers of the Christian Church / Second series. Vol. 6, Letters. (Select works) / Jerome, Oxford : Parker. 1893. St. Jerome (d. 420); Henry Wace (1836-1924); Philip Schaff (1819-1893). The text has been enlarged to make it easier to read, and illustrations of the people and Biblical figures mentioned in the text have been added.