This post is a companion piece to my podcast episode on Jerome. It is not the transcript for the episode.
The podcast episode on Jerome introduces him as the architect of the Latin Vulgate and one of the most formidable biblical scholars of late antiquity. This companion post expands that portrait by exploring Jerome’s personality, lesser-known writings, views on canon, translation theory, and long-term influence on Western biblical interpretation—areas only briefly touched on in the audio format.
Jerome’s Temperament and Literary Style
Jerome was not simply a scholar; he was a polemicist. His letters and treatises are marked by sharp wit, biting sarcasm, and an almost relentless willingness to name opponents. Unlike Augustine’s pastoral tone or Ambrose’s statesmanship, Jerome’s writing often reads like intellectual combat.
This temperament was not incidental. Jerome believed that error in doctrine or translation endangered souls, and he saw verbal aggression as a legitimate defense of truth. His correspondence reveals a man who was acutely sensitive to criticism, deeply loyal to friends, and merciless toward former allies he believed had compromised orthodoxy.
Jerome’s Views on the Biblical Canon
One of Jerome’s most significant but often overlooked contributions lies in his discussion of the limits of the Old Testament canon.
In his prefaces, Jerome distinguishes between:
- Books found in the Hebrew Bible
- Books used by the Church but absent from the Hebrew canon
He referred to texts such as Tobit, Judith, Wisdom of Solomon, Sirach, and 1–2 Maccabees as ecclesiastical rather than canonical—suitable for edification but not for establishing doctrine.
This position did not prevail in the medieval church, but it profoundly influenced later debates during the Reformation. Jerome thus became a surprising ally for Protestant arguments, despite being a Catholic saint.
Translation Theory: Sense Over Words
Jerome’s translation philosophy deserves closer attention. He famously argued that translation should aim for “sense for sense, not word for word”, except in cases where theological precision demanded literalism.
This approach:
- Anticipated modern translation theory
- Allowed for smoother Latin style
- Reduced awkward literalism common in earlier versions
Yet Jerome was also aware of the dangers of interpretive freedom. His prefaces often justify specific choices, showing that he understood translation as a theological act, not a mechanical one.
Jerome and Jewish Scholarship
Unlike most Church Fathers of his era, Jerome actively engaged with Jewish teachers and Hebrew manuscripts. He learned Hebrew relatively late in life and often complained about the difficulty of the language, yet he persisted.
This engagement had several consequences:
- It improved the accuracy of his Old Testament translations
- It exposed him to Jewish interpretive traditions
- It sometimes brought accusations of “Judaizing”
Jerome’s relationship with Judaism was complex. He could express admiration for Hebrew learning while also repeating harsh anti-Jewish polemic typical of late antiquity. Still, his willingness to consult Jewish sources set him apart in the Western church.
Lesser-Known Works Beyond the Vulgate
Jerome’s literary output extended far beyond biblical translation:
- De Viris Illustribus – A biographical catalog of Christian writers, one of the earliest attempts at Christian intellectual history
- Biblical Commentaries – Especially on Isaiah, Jeremiah, Ezekiel, and the Minor Prophets
- Ascetical Treatises – Including strong defenses of virginity and monastic life
- Extensive Correspondence – Over 150 surviving letters, offering insight into theology, pastoral care, and daily life
These writings shaped medieval monastic education and biblical interpretation long after Jerome’s death.
Jerome and Women: Patronage and Partnership
Jerome’s collaboration with aristocratic Roman women deserves particular attention. Figures like Paula and Eustochium were not merely patrons but active participants in study, translation, and monastic life.
In Bethlehem, Paula funded monasteries and scriptoria that enabled Jerome’s work. Jerome, in turn, educated women in Hebrew and exegesis—an extraordinary practice in late antiquity.
This partnership challenges simplistic views of early Christian gender roles and highlights the intellectual agency of elite Christian women in the formation of Christian tradition.
Reception and Criticism in His Own Time
Jerome’s work was controversial almost from the start:
- Many Christians rejected his Hebrew-based Old Testament
- Clergy complained about changes to familiar liturgical texts
- Some accused him of arrogance or novelty
Ironically, the very qualities that made Jerome suspect in his lifetime—philological rigor, independence, and textual criticism—became the foundation of his authority in later centuries.
Jerome’s Long-Term Influence
Jerome’s influence extended far beyond theology:
- His Latin shaped medieval education and literacy
- The Vulgate influenced vernacular translations, including early English Bibles
- His emphasis on original languages inspired Renaissance humanists
- His canon discussions resurfaced during Reformation debates
Few individuals have shaped Western Christianity so deeply while remaining so personally controversial.
Conclusion: Jerome as a Transitional Figure
Jerome stands at a crossroads:
- Between classical Rome and medieval Christendom
- Between Greek and Latin Christianity
- Between inherited tradition and critical scholarship
He was not a systematic theologian, nor a bishop, nor a martyr. Yet through the Vulgate and his exegetical legacy, Jerome determined how Scripture itself would be read, heard, and understood for over a thousand years.
In that sense, Jerome’s greatest achievement was not merely translating the Bible—but transforming the intellectual culture of Western Christianity.
