Jerome Of Stridon Research Articles

“Instruction” and “Justification” in the Masoretic text, Septuagint, Elisabethian Bible and the Book of Psalms by archbishop Ambrose (Zertis-Kamensky): The translation of the lexeme חקָֻּה

The article is about the analysis of the variants of the translation of the Masoretic text’s lexeme חקָֻּה in the Septuagint, Elisabethian Bible and the Book of Psalms by archbishop Ambrose (Zertis-Kamensky), the translation from Hebrew made in the 2nd half of the 18th century. The causes of the distinctions in Greek, Church Slavic texts and in this Psalter are analyzed in this article. Archbishop Ambrose wished to clear the verses, which are the cases of the usage of this lexeme, by showing obviously, that the instructions should be understood there. The possible influence of the Church Fathers’ and medieval theologians’ exegesis on the translation of archb. Ambrose is philologically and theologically analyzed. Also the correlation between it and the academical exegetes, both Russian and West, is researched. The works of st. Athanasius the Great, st. Theodoret of Cyrus, st. Augustinus, st. Jerome of Stridon, st. Hilarius of Pictavium, Euthimius Zigaben and Cassiodorus are chosen from the first ones. The commentaries of the Lopukhin’s Explanatory Bible, of P. A. Iungerov, the Americans E. S. Gerstenberger, S. L. Terrien, the Germans F.-L. Hossfeld, E. Zenger, H.-J. Kraus and New Geneva Bible are from the second ones. The parallel between the analyzed Psalter and the Church Fathers is mostly in the works, where the “justification” is differed from the commandments. As for the academicals, only Lopukhin’s Explanatory Bible and Iungerov’s commentaries have it. Therefore, these works are also near to the analyzed Psalter.

Письмо к Авиту блаженного Иеронима Стридонского и Послание к Мине императора Юстиниана Великого как материал для выявления структуры первой книги трактата Оригена «О началах»

The article analyzes the quotations from Origen's «On First Principles» cited in the Letter to Avitus by St. Jerome of Stridon and the Epistle to Menas by Emperor Justinian the Great. The conclusions of previous studies concerning the study of the problem of the reliability of the Latin translations of Origen's «On First Principles» by Rufinus and St. Jerome are summarized. The author of the article offers a number of clarifications regarding the assessment of the reliability of Latin translations of the treatise. An attempt is made to compare the quotations from the two anti-Origenist sources with the text of the first book of the Latin translation of Rufinus of Aquileia. A hypothetical reconstruction of the original text is proposed for some places in the first book of the treatise. The sequence of the material presented in the Latin translation of Rufinus is compared with the order of the Letter to Avitus by St. Jerome of Stridon. On the basis of this comparison, as well as the content of the Epistle to Mina by Justinian the Great, an attempt is made to clarify the author's structure of the first book of the work. Based on the sequence of material presented in the texts of St. Jerome and Justinian, an attempt is made to clarify the authorial structure of the work.

Jerome of Stridon about Influential Nuns in the Christian Church

The article is devoted to the analysis of the influence of women-ascetics as described by Jerome of Strydon, whose epistolary heritage together contains the greatest number of letters addressed to women. It is established that the main means of influence are financial resources, the use of which allows the nuns — Fabiola, Paula, Lea — to realize their power in various aspects. The author concludes that in addition to maintaining the material well-being of the monastic communities as a whole, the influence of individual nuns is manifested in their ability to influence the gender composition of monasticism: by creating male and female monasteries in the Holy Land, women ensured that their sisters in faith had access to Christian shrines on an equal footing with men. The work also points out that by patronizing the monasteries, the centers of intellectual activity, and individual church writers, nuns had some influence on theological life. In addition, the author emphasizes that in founding a monastery a woman vested some authority in herself, allowing her to regulate both the relationships within the community and the external interactions.

La Madre di Cristo nelle opere dei Padri aquileiesi

This article deals with Mariology as we can deduce it from the works of writers who lived in the region of Aquileia in the 4th and 5th centuries. The first part of the study discusses the Gospel commentary by Fortunatianus and the works of Chromatius, bishops of Aquileia. The second part of the article considers texts excerpted from works on the same subject by Victorinus of Pettau, Rufinus of Concordia and Jerome of Stridon. The prevailent titles used of Mary are «Virgin» and «Mother of God». The article concludes with a comparison among significative texts excerpted from works of Chromatius and that of Rufinus.

Понятие anagoge в экзегетических произведениях блж. Иеронима Стридонского (345–420 гг.) и последующей латинской экзегетической традиции

В настоящее время в отечественной научной и учебной литературе под термином латинской экзегезы anagoge, как правило, понимают эсхатологический смысл Священного Писания. Большое число древних латинских авторов, которые употребляют этот термин, действительно демонстрируют именно такое понимание. Это в некоторых случаях приводит к слишком широкому обобщению и создаёт впечатление, что все экзегеты употребляют этот термин именно в таком значении. Однако необходимо учитывать, что первым в латинской экзегетической литературе термин anagoge стал употреблять блж. Иероним на основании значения ἀναγωγή у греческих толкователей, которые часто этим словом обозначали любое духовное толкование. Так и у блж. Иеронима Стридонского этот термин обозначает все виды духовного смысла Писания. В последующей латинской традиции семантическое поле этого термина неоднократно менялось, как правило, в сторону более узкой спецификации значения. В рамках данной статьи предпринимается попытка определить основные значения anagoge в латинской экзегетической литературе, что будет способствовать более правильному и ясному пониманию как терминологии, так и герменевтических методов древних латинских толкователей. At present, in Russian scientific and educational literature, the term of Latin exegesis anagoge is usually understood as the eschatological meaning of Holy Scripture. A large number of ancient Latin authors who use the term do indeed demonstrate just such an understanding. This in some cases leads to too broad a generalization and gives the impression that all exegetes use the term in this sense. However, it must be borne in mind that in Latin exegetical literature st. Jerome was the first to use anagoge on the basis of the meaning of ἀναγωγή among Greek interpreters, who often used this word to denote any spiritual interpretation. So, St. Jerome denotes anagoge all kinds of spiritual sense of Scripture. In the subsequent Latin tradition, the semantic field of this term has repeatedly changed, as a rule, towards a narrower specification of meaning. Within the framework of this article, an attempt is made to determine the main meanings of anagoge in Latin exegetical literature, which will contribute to a more correct and clear understanding of both the terminology and the hermeneutic methods of the ancient Latin interpreters.

Jerome of Stridon and the Ethics of Literary Production in Late Antiquity by Thomas E. Hunt

Jerome of Stridon and the Ethics of Literary Production in Late Antiquity by Thomas E. Hunt

Reception through Polemics: The Internalization of Theological Otherness in Jerome’s Heresiology

Abstract Early Christian heresiology is, like polemics in general, a genre that has commonly been negatively perceived in scholarship. There is an idea of heresiological texts as not only historically unreliable, but also unproductive, in contrast to the creative thinking that can be found in theological treatises. Considering the understanding of heresiology as reactive and exclusive, it is not surprising that heresiological works have seldom been examined in reception studies. The present article wants to challenge the idea of heresiological work as merely rejecting heresies in the defence of a pre-existing orthodoxy, by applying a dialogical reading to the work Adversus Iovinianum by Jerome of Stridon, a treatise in which he defended the superiority of virginity over marriage against Jovinian’s idea of the equality of all the baptized. Building on the understanding of dialogue expressed by Mikhail Bakhtin, as well as his concept of hybridity, the article analyses how Jerome, instead of simply rejecting core elements of Jovinian’s ideas, such as the goodness of marriage and the natural condition of human beings, rather reappropriates them and integrates them into his making of orthodoxy. The result is a hybrid construction in which anti-ascetic arguments are integrated in a rhetoric of asceticism.

Den mångtydiga ortodoxin

The history of Christianity is marked by frequent debates over doctrinal truth. From an early stage, Christian authors began to use the terms "or­thodoxy" and "heresy" to deal with diversity of faith. While the orthodox faith was seen as the one that had been preserved from the time of the apostles, heresies were seen as later innovations. This idea was expressed in the Ecclesiastical History by Eusebius of Caesarea in the fourth century, and became influential in later Christian history writing. Up until the twentieth century, orthodoxy and heresy were concepts typically associated with doctrinal content. However, with Walter Bauer's immensely influential work Rechtgläubligkeit und Ketzerei im Frühesten Christentum (1934), a socio-historical understanding of orthodoxy and heresy came to be adopted. According to this view, the concepts corresponded to social realities. With the influence from poststructuralist thought from the 1980s onwards, further developments took place in this scholarly area, with a new understanding of the concepts as rhetorical representations. This article argues that even in modern research, orthodoxy and heresy are typically associated with value judgment, and that ancient Christian cat­egorizations of "orthodox" and "heretic", and of the heretics them­selves, have continued to determine the way in which we read the sources today. Giving an example of heresiology produced by Jerome of Stridon during the Origenist controversy, it is suggested that in order to avoid essential­izing the rhetorical constructions of the heresiologists, a greater attention to their strategies as well as to their context is needed.

Lo que los biblistas pueden aprender de Jerónimo

Jerome of Stridon (ca. 347-420 ce) was, after Origen, one of few Christianscholars of antiquity who engaged in profound studies of the biblical languagesGreek and Hebrew. His stylistically accomplished Latin translation wasreceived as the standard Bible of Western Christianity for a millennium – theVulgate. Besides his intense studies of literature and languages, Jerome’s monumentalachievement as a biblical scholar was grounded in monastic enthusiasm,the teaching of a wide range of exegetes of Christian and Jewish provenance, aknowledge of biblical geography, and an academic network that spanned the Mediterraneanbasin.

Jerome of Stridon and the Ethics of Literary Production in Late Antiquity. By Thomas E. Hunt. Leiden: Brill, 2020. 296 pp. $168.00 hardcover.

Jerome of Stridon and the Ethics of Literary Production in Late Antiquity. By Thomas E. Hunt. Leiden: Brill, 2020. 296 pp. $168.00 hardcover.

Animalia dubia vel fabulosa jako przyczynek do polemiki antyheretyckiej w Komentarzu do Księgi Izajasza (VI 13, 19 - 14, 1) św. Hieronima

The article presents the way of using paradoxographical information regard­ing the matter of animals with doubtful identification in leading anti-heretical and Anti-Judaist polemic on the example of the sixth book Commentary on Isaiah by Jerome of Stridon. In the allegoric explanation of Is 13:19 - 14:1 Bethlehem monk juxtaposed widely known information about mythological creatures with the well-known story from the Book of Genesis about the conflict of Esau with Jacob. This let him explain why the followers of Judaism and heretics are the allies when it comes to fighting with the Church. Anti-Judaism and anti-heretic polemic was one of the most important topic brought up by alexandrine exegesis that Jerome was influenced by during his whole life.

Polemik, Unfreundlichkeit und Invektivität in den Briefen des Hieronymus am Beispiel der jovinianischen Kontroverse

Abstract: Unfriendly modes of communication are integral parts of theological controversy in the Early Church. As some of the most notorious examples in this regard, the works written by Jerome of Stridon offer plentiful features of polemic ranging from relatively subtle forms of unfriendliness to open invective. Particularly well suited for a comparative reading is a group of three letters from Jerome’s pen dating to a time when the Jovinian controversy had reached yet another climactic point. Closely related to one another, since both their recipients count among Jerome’s supporters in Rome, these letters (48, 49, and 50 Hilberg) serve as case studies of epistolary polemic in Late Antiquity inviting comparison with other patristic authors, as well.

Специфика коллекции писем Павлина Ноланского и ее значение для исторической науки

The paper considers the personality and correspondence of the Gallo-Roman nobleman and bishop Paulinus of Nola (ca. 353-431). This figure did not attract the close attention of Russian historians, both antiquity researchers and medievalists, until now. The lack of research interest to Paulinus’ letter collection can be attributed to the prevailing accentuation of spiritual and biblical themes of its content, first of all. The aim of the work, which consists in analyzing the written heritage of bishop of Nola in the context of its significance for historical science, is achieved through the use of a prosopographic method. This method contributes to the systematization of data on the author of the epistolary collection, his social network and range of interests. The study is based on the materials of fifty Paulinus’ letters containing information about his addressees, including Ambrose of Milan, Jerome of Stridon, Augustine of Hippo, Sulpicius Severus, as well as details of his episcopal activities, and monastic life. The authors come to the conclusion that, despite the one-dimensional religious nature of Paulinus’ correspondence, his epistles contain much information which can be used to reconstruct the picture of the world of Late Antique man.

Language Attitudes and Social Connotations in Jerome and Sidonius Apollinaris

Jerome of Stridon and Sidonius Apollinaris, two authors particularly sensitive to languages and linguistic differences, frequently evaluate the correctness, adequacy, and aesthetic qualities of ‘classical’ Latin on the one hand, and of ‘foreign’ or ‘barbarian’ languages (Hebrew, Aramaic, or ‘Germanic’) on the other. They also evaluate variation within the Latin language, mostly in a negative way. In this paper, I look at Jerome’s and Sidonius’ evaluative statements about languages and language varieties from the sociolinguistic perspective of language attitude research. I start by defining the concepts of ‘language attitude’ and ‘social connotations hypothesis’, and then proceed to the analysis of linguistic evaluations in Jerome’s and Sidonius’ works. In accordance with the social connotations hypothesis, I argue that these evaluations about languages or language varieties are strongly biased by the socio-cultural stereotypes the authors hold about the speakers of these languages or language varieties.

Penelopea Jana Achacego Kmity wobec Listu 1 św. Hieronima ze Strydonu oraz Zuzanny Jana Kochanowskiego

Penelopea Jana Achacego Kmity wobec Listu 1 św. Hieronima ze Strydonu oraz Zuzanny Jana Kochanowskiego

Penelopea Jana Achacego Kmity wobec Listu 1 św. Hieronima ze Strydonu oraz Zuzanny Jana Kochanowskiego

The paper focuses on the poem “Penelopea or the innocence of the strangely wonderful maidensev’n times tortured. Previously by Jerome the saint, now by Jan Achacy Kmita described”(Penelopea abo niewinnośc dziwnie cudownej niewiasty siedm razy cietej. Przedtym przez Hieronimaświetego, a teraz przez Jana Achacego Kmite opisana) by Jan Achacy Kmita (ca. 1560 –ca. 1628). The 1610 text is a poetic paraphrase of “Letter 1” by St. Jerome of Stridon. This paperpresents the methods of Kmita’s translation and situates “Penelopea” in relation to “Susanna” byJan Kochanowski. The translator has particularly accentuated the drama of the plot (characterisedby the presence of numerous expressivisms), locating the macabre episodes in a small-townscenery. Both “Susanna” and “Penelopea” can be described as poetic exempla, however Kmita’sepyllion is devoid of topics of providence and divine justice, unlike Kochanowski’s text. Kmitafocuses on the epic hic et nunc, the symptoms of wonder, marvel, and cruelty, and draws fromthem a parenetic conclusion of persistance in suffering.

Jerome of Stridon. His life, writings and legacy. Edited by Andrew Cain and Josef Lössl. Pp. xiii+283. Farnham–Burlington, Vt: Ashgate, 2009. £60. 978 0 7546 6407 9

Jerome of Stridon. His life, writings and legacy. Edited by Andrew Cain and Josef Lössl. Pp. xiii+283. Farnham–Burlington, V<scp>t</scp>: Ashgate, 2009. £60. 978 0 7546 6407 9

Jerome of Stridon: His Life, Writings and Legacy (review)

Reviewed by: Jerome of Stridon: His Life, Writings and Legacy Michael Graves Jerome of Stridon: His Life, Writings and Legacy Andrew Cain, Josef Lössl, eds. Farnham and Burlington: Ashgate, 2009. Pp. xiii + 283. ISBN 978–0-7546–6407–9 Presses are encouraged to submit books dealing with Late Antiquity for consideration for review to any of JLA's four Book Review Editors: Michael Kulikowski (mek31@psu.edu); Richard Lim (rlim333@comcast.net); Hagith Sivan (helenasivan@yahoo.com); and Dennis Trout (troutd@missouri.edu). This volume represents a selection of papers from a conference held at Cardiff University in July 2006, Jerome of Stridon: Religion, Culture, Society and Literature in Late Antiquity. The contributors present an excellent sample of the best of contemporary scholarship on Jerome as a literary, historical, and religious figure. The book is divided into three parts: "Hagiography, Letters, Heresy, and the Man," "The Science of Scripture: Philology, Exegesis, and Translation," and "Reception: Fifth through Sixteenth Centuries." The first part begins with an essay by Stefan Rebenich, "Inventing an Ascetic Hero: Jerome's Life of Paul the First Hermit." Rebenich focuses on Jerome's use of classical motifs and his motivation in writing the work, namely, to outdo the Life of Antony and thus promote himself as a monastic authority by creating an ascetic who is senior to Athanasius' hero and who (unlike Antony) embraces the classical tradition. Andrew Cain's essay, "Rethinking Jerome's Portraits of Holy Women," likewise focuses on Jerome's underlying motivations, arguing that Jerome's portrayals of Asella (Epist. 24) and Marcella (Epist. 127) are primarily propaganda meant to promote his own reputation and his religious and scholarly opinions. In addition to Cain, two other essays offer detailed readings of selected letters of Jerome. Yves-Marie Duval, "Sur trois lettres méconnues de Jérôme concernant son séjour à Rome (382–385)," treats Epist. 27* to bishop Aurelius, Epist. 18* to the deacon Praesidius, and Epist. 43 to Marcella, all of which relate in some way to Jerome's stay in Rome between 382 and 385. Duval shows how Epist. 27* confirms Jerome's role as letter-writer for pope Damasus. This corrects the false impression that Jerome spent his time only in the service of his female friends. The other two letters give subtle evidence that Jerome did not leave Rome simply because of the death of Damasus or because of personal conflicts, but because he idealized withdrawal from the city of Rome and retreat to the Promised Land. Neil Adkin's essay, which discusses the appearance of phraseology borrowed from Tertullian in Jerome's Consolation to Heliodorus (Epist. 60), seeks to appreciate how Jerome recasts his source material with an eye towards "stylistic finesse," even at the cost of saying precisely what he meant to say. In "Jerome on Jeremiah: Exegesis and Recovery," Philip Rousseau attempts to mine Jerome's Jeremiah commentary for biographical information, specifically, the extent to which Jerome developed a theological response to the crisis of the sack of Rome. Rousseau sees potential connections between Jeremiah's message about the fall of Judah and Jerome's experience of the fall of [End Page 386] Rome—although, as Rousseau points out, for Jerome Jerusalem is the church and the greatest threats to her safety are heretics. Thus, the restoration to be hoped for is the restoration of orthodoxy within the church. In "Le Dialogus Attici et Critobuli de Jérôme et la prédication Pélagienne en Palestine entre 411 et 415," Benoît Jeanjean convincingly argues that, despite standard polemics, Jerome's Dialogue Against the Pelagians offers genuine information about Pelagian thinking, namely, that God's grace consists in human free will as given at creation together with the giving of divine commands, and that a person in theory could be sinless and "righteous"—at least in comparison with other people. At this stage of the dispute, according to Jeanjean, Jerome still hoped to reform his theological adversary and so did not wish to condemn Pelagius personally. Of the seven essays found in part two, two deal with the broader theological impact of Jerome's readings of specific biblical texts. Danuta Shanzer, "Jerome, Tobit, Alms...

Jerome of Stridon: His Life, Writings and Legacy. Edited by ANDREW CAIN and JOSEF LoSSL.

Jerome of Stridon: His Life, Writings and Legacy. Edited by ANDREW CAIN and JOSEF LoSSL.