(2) Translated from Origen.—Homilies on Jer. and Ezk., vol. v. Bethlehem, date doubtful; on Luke, vol. vii. Bethlehem, 389; Canticles, vol. iii. Rome and Bethlehem, 385–387.
There is also a commentary on Job, and a specimen of one on the Psalms, vol. vii.; and the translation of Origen's Homilies on Isaiah, all attributed to Jerome, vol. iv.
III. BOOKS ILLUSTRATING SCRIPTURE:—
(1) Book of Hebrew Names, or Glossary of Proper Names in O.T.; Bethlehem, 388; vol. iii. 1.
(2) Book of Questions on Genesis, Bethlehem, 388; vol. iii. 301.
(3) A translation of Eusebius's book on the Sites and Names of Hebrew Places, Bethlehem, 388; vol. iii. 121.
(4) Translation of Didymus on the Holy Spirit, Rome and Bethlehem, 385–387; vol. ii. 105.
IV. BOOKS ON CHURCH HISTORY AND CONTROVERSY (all in vol. ii.):—
(1) Book of Illustrious Men, or Catalogue of Ecclesiastical Writers, Bethlehem, a.d. 392.
(2) Dialogue with a Luciferian, Antioch, 379.
(3) Lives of the Hermits: Paulus, Desert, 374; Malchus and Hilarion, Bethlehem, 390.
(4) Translation of the Rule of Pachomius; Bethlehem, 404.
(5) Books of ascetic controversy: against Helvidius, Rome, 383; against Jovinian, Bethlehem, 393; against Vigilantius, Bethlehem, 406.
(6) Books of personal controversy: against John, bp. of Jerusalem, Bethlehem, 398 or 399; against Rufinus, i. and ii. 402, iii. 404.
(7) Dialogue with a Pelagian, Bethlehem, 416.
V. GENERAL HISTORY:—Translation of the Chronicle of Eusebius, with Jerome's additions, vol. viii., Constantinople, 382.
VI. LETTERS:—The series of letters, vol. i. Ep. i. Aquileia, 371; ii.–iv. Antioch, 374; v-xvii. Desert, 374–379; xviii. Constantinople, 381; xix.–xlv. Rome, 382–385; xlvi.–cxlviii. Bethlehem, 386–418.
The works attributed to Jerome but not genuine, which are given in Vallarsi's ed., are: A Breviary, Commentary, and Preface on the Psalms, vol. vii.; some Greek fragments, and a Lexicon of Hebrew Names, the Names of Places in the Acts, the Ten Names of God, the Benedictions of the Patriarchs, the Ten Temptations in the Desert, a Commentary on the Song of Deborah, Hebrew Questions in Kings and Chronicles, an Exposition of Job, vol. iii., three letters in vol. i., and 51 in vol. xi., and several miscellaneous writings in vol. xi., most of which are by Pelagius.
Criticism.—(1) As a Bible translator, Jerome deserves the highest place for his clear conviction of the importance of his task and his perseverance against great obstacles. This is shewn especially in his prefaces, which are of great value as shewing his system. He took very great pains, but not with all alike. The Chronicles he went over word by word with his Hebrew teacher; Tobit he translated in a single day. His method was, first, never to swerve needlessly from the original; second, to avoid solecisms; third, at all risks, even that of introducing solecisms, to give the true sense. These principles are not always consistently carried out. There is sometimes undue laxity, which is defended in the de Optimo Genere Interpretandi; sometimes an unnecessary literalism, arising from a notion that some hidden sense lies behind the words, but really depriving the words of sense. His versions were during his lifetime both highly prized and greatly condemned. His friend Sophronius translated a great part of them into Greek and they were read in many Eastern churches in Jerome's lifetime. After his death they gradually won universal acceptance in the West, and were finally, with some alterations (mostly for the worse), stamped with the authority of the Roman church at the council of Trent. See Vallarsi's preface to vol. ix., and Zöckler, pt. II. ii. Hieronymus als Bibel Uebersetzer.
(2) As an expositor, Jerome lacks originality. His Commentaries are mostly compilations from others, whose views he gives at times without any opinion of his own. This, however, makes them of special value as the record of the thoughts of distinguished men, such as Origen. His derivations are puerile. His interpretation of prophecy is the merest literal application of it to events in the church. He is often inconsistent, and at times seems to veil his own opinion under that of another. His allusions to the events of his own time as illustrations of Scripture are often of great interest. His great haste in writing (pref. to bk. ii. of Comm. on Eph. and pref. to bk. iii. of Comm. on Gal.), his frequent weak health and weak eyes, and his great self-confidence caused him to trust his memory too much.
(3) The books on Hebrew Names, Questions on Genesis, and the Site and Names of Hebrew Places shew a wide range of interest and are useful contributions to Biblical knowledge, especially the last-named, which is often appealed to in the present day. But even here he was too ready to accept Jewish tales rather than to exercise independent judgment.
In theology, properly so called, he is weak. His first letter to Damasus on the Trinitarian controversies at Antioch shews a clear perception of what the church taught, but also a shrinking from dogmatic questions and a servile submission to episcopal authority. He accepted without question the damnation of all the heathen. His dealings with Origen shew his weakness; he surrendered his impartial judgment as soon as Origen's works were condemned. In the Pelagian controversy his slight realization of the importance of the questions contrasts markedly with the deep conviction of the writings of Augustine. In some matters, which had not been dealt with by church authority, he held his own; e.g. as to the origin of souls he is decided as a creationist. He puts aside purgatory and scoffs at millenarianism. His views on the Apocrypha and on the orders of the Christian ministry have become classical.
(4) For church history he had some considerable faculty, as is shewn by the dialogue with a Luciferian. His knowledge was great and his sympathies large, when there was no question of church condemnations. His book de Viris Illustribus is especially valuable and
