CATHOLIC WORLD NEWS: THURS. SEPT. 30, 2010: HEADLINES-
VATICAN: POPE LEAVES CASTELGANDOLFO/OCTOBER PRAYER INTENTION
EUROPE-BELGIUM- COMECE CONFERENCE DISCUSSES CHRISTIAN PERSECUTION- AMERICA: USA: ENTIRE EPISCOPAL CHURCH CONVERTS TO ROMAN CATHOLICISM-
AUSTRALIA: MUSICAL ABOUT MARY MAKILLOP'S LIFE -
TODAY'S SAINT: ST. JEROME: D. 420 -
HOLY FATHER TAKES HIS LEAVE OF CASTELGANDOLFO VATICAN CITY, 30 SEP 2010 (VIS REPORT) - Yesterday afternoon Benedict XVI bid farewell to staff who work at the Pontifical Villas in Castelgandolfo, thanking them for their prayers and their efforts on his behalf during the period he had spent there. "Dear friends", he said, "continue to offer daily witness of your faith, especially by humbly listening to the Word of God. ... All Christians are called to accept and to live, day after day with simplicity and joy, the Word of truth which the Lord communicated to us. ... It is vital that each Christian should live in contact and personal dialogue with the Word of God, given to us in Sacred Scripture, reading it not as a word of the past, but as a living Word addressed to us today". The Holy Father assured the staff of the Pontifical Villas of his "constant recollection in my prayers, that each of you may increasingly and more profoundly come to know and assimilate the Word of God, stimulus and source of Christian life in all situations and for all people, The Most Holy Virgin is a model of such obedient attention; learn from her". The Pope is due to return to the Vatican this evening.AC/ VIS 20100930 (220)
BENEDICT XVI'S PRAYER INTENTIONS FOR OCTOBER VATICAN CITY, 30 SEP 2010 (VIS) - Pope Benedict's general prayer intention for October is: "That Catholic universities may more and more be places where, in the light of the Gospel, it is possible to experience the harmonious unity existing between faith and reason". His mission intention is: "That World Mission Day may afford an occasion for understanding that the task of proclaiming Christ is an absolutely necessary service to which the Church is called for the benefit of humanity".BXVI-PRAYER INTENTIONS/ VIS 20100930 (90)
AUDIENCES VATICAN CITY, 30 SEP 2010 (VIS) - The Holy Father today received in separate audiences: - Cardinal Ivan Dias, prefect of the Congregation for the Evangelisation of Peoples. - Cardinal Stanislaw Rylko, president of the Pontifical Council for the Laity. - Andrea Riccardi, founder of the Sant'Egidio Community, accompanied by Bishop Vincenzo Paglia of Terni-Narni-Ameila. - Archbishop Mieczyslaw Mokrzycki of Lviv of the Latins, Ukraine.
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EUROPE-BELGIUM- COMECE CONFERENCE DISCUSSES CHRISTIAN PERSECUTION
Agenzia Fides REPORT - “Christians are the most persecuted religious group”: COMECE Conference shows that Europe will not turn a blind eye“At least 75% of religious persecution is directed at people of the Christian faith. Each year 170,000 Christians suffer because of their beliefs.” These are some of the real facts that have led the Commission of the Bishops' Conferences of the European Community (COMECE) to organize a conference on the persecution of Christians, to be held in Brussels (Belgium) on October 5, 2010. The initiative, as the organizers note in a statement sent to Agenzia Fides, has been supported by various groups within the European Parliament, in collaboration with “Aid to the Church in Need” and the NGO “Open Doors International.”“The total number of faithful who are discriminated amounts to already 100 million. This makes Christians the most persecuted religious group. Persecution may also include obstacles to the proclamation of Faith, confiscation and destruction of places of worship or prohibition of religious training and education.” Therefore, the COMECE and its fellow sponsors launch this appeal: “Europe cannot remain passive. The European Union must take the co-responsibility for the protection of religious freedom in the world.”On the occasion of the conference, COMECE will present its report on religious freedom, which includes a series of recommendations to the EU institutions.Among the speakers are Bishop Eduard Hiiboro Kussala, Bishop of the Catholic Diocese of Tombura -Yambio in South Sudan and Archbishop Louis Sako, Chaldean Archbishop of Kirkuk, Iraq. http://www.fides.org/aree/news/newsdet.php?idnews=27514&lan=eng
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AMERICA: USA: ENTIRE EPISCOPAL CHURCH CONVERTS TO ROMAN CATHOLICISM
Catholic Online report: Mount Calvary Episcopal Church will vote in October on full-communion with the Catholic ChurchThe Process which brought the whole parish to this historic moment began with a Vestry retreat in October 2007 where it was decided unanimously that Mount Calvary should explore the possibility of becoming part of the Roman Catholic Church. Since then the All Saints Sisters of the Poor were received into the Catholic Church and the Apostolic Constitution for Anglicans coming into full communion was promulgated.'The immediate process which brings us to this historic moment began with a Vestry retreat in October 2007, where it was decided unanimously that Mount Calvary should explore the possibility of becoming part of the Roman Catholic Church.' - Rev'd Jason Cantania In a letter to parishioners, the Reverend Jason Cantania, rector of Mount Calvary Episcopal Church in Baltimore, Maryland, announced that the vestry of the parish had voted unanimously in favor of two resolutions. First, they have voted to leave The Episcopal Church (TEC) where they are a part of the Episcopal Diocese of Maryland, and, second, to become an Anglican Use parish in the Catholic Church through the new initiative from Rome - the Anglicorum Coetibus.Under the terms of this apostolic constitution, the Church has provided opportunities for "personal ordinariates for Anglicans entering full communion with the Catholic Church." As an Anglican Use parish, they will be authorized to use an authorized version of the Episcopal Church's Book of Common Prayer called the "Book of Divine Worship."Mount Calvary Episcopal Church, founded in 1842, is located in the heart of the city of Baltimore. On their website they describe themselves as a parish that has "borne faithful witness to the essential truth of Catholic Christianity and the tradition of the Oxford Movement for over 150 years, and remains to this day a bulwark of orthodox Anglo-Catholic practice.[Author note - The Oxford Movement was a movement in the early 1800's of "high church Anglicans" who were desiring to maintain faithfulness to essential Catholic teachings. One of the early principle proponents of the Oxford Movement was John Henry Newman, who, as a Catholic convert, received the red hat as a Cardinal. He was recently beatified by Pope Benedict XVI during his visit to England.]"From its foundation, Mt. Calvary has 'contended for the faith once delivered to all the saints,"'the Catholic and Apostolic faith grounded in Holy Scripture as interpreted by the Fathers and Councils of the undivided Church."The church will come together for a special meeting on October 24th to vote on the vestry's resolutions.Virtue Online published the letter from the Rector which was first published on another blog entitled The Bovina Bloviator
LETTER FROM THE RECTOR OF MOUNT CALVARY CHURCH TO PARISHIONERSSeptember 21, 2010Dear Friends in Christ,I write today to inform you of a special meeting of the Congregation of Mount Calvary Church which has been called by the Vestry for Sunday, October 24, following the 10:00 am Solemn Mass. The purpose of this meeting is to vote on two resolutions which have been unanimously approved by the Vestry. They are as follows:Resolved: In accordance with Article 12 of the amendment to the Charter of Mount Calvary Church, Baltimore, adopted April 10, 1967, the Vestry of Mount Calvary Church hereby determines that The Episcopal Church (formerly known as the "Protestant Episcopal Church in the United States of America") has clearly, substantially, and fundamentally changed its doctrine, discipline and worship, and that Mount Calvary Church should become separate from and independent of The Episcopal Church. The Vestry therefore calls for a special meeting of the Congregation of Mount Calvary Church to be held on Sunday, October 24, 2010, following the 10:00 AM Mass, to affirm and enact this resolution.Resolved: That Mount Calvary Church, upon separation from The Episcopal Church, seek to become an Anglican Use parish of the Roman Catholic Church.Most of you are fully aware of the history which has brought us to this point. That history extends all the way back to the 19th century, when Mount Calvary became well-known, throughout Maryland and throughout the Episcopal Church, for its adherence to Catholic faith and practice. Indeed, to some it was notorious for its "popish" ways, and in fact for many clergy and people over the years (including two of my predecessors as rector), Mount Calvary has been their last stop before "crossing the Tiber".The immediate process which brings us to this historic moment began with a Vestry retreat in October 2007, where it was decided unanimously that Mount Calvary should explore the possibility of becoming part of the Roman Catholic Church. Since then, two crucial events have occurred. The first was the reception of the All Saints Sisters of the Poor, our own parish sisters, into the Catholic Church in September 2009.The second was the announcement the following month of Anglicanorum Coetibus, the Apostolic Constitution calling for the creation of "personal ordinariates" (essentially non-geographical dioceses) for groups of Anglicans entering the Roman Catholic Church while retaining elements of their tradition. The result of these developments is that the Archdiocese of Baltimore now stands ready to welcome Mount Calvary as a body into full communion with the successor of St. Peter, and the process of establishing ordinariates in various ...
countries, including the United States, has begun.While I know that the vast majority of you are enthusiastic about making this transition, I realize that some may still have questions and concerns about the prospect of entering the Roman Catholic Church. In the weeks ahead, prior to the congregational meeting, I will invite a series of guests to speak about their experience of life in the Catholic Church and to answer questions. Some of these guests will be well-known to you; indeed they will include former parishioners and clergy of Mount Calvary. I think all of them will be helpful in allaying any fears there may be.Let me conclude by saying how truly grateful I am to be leading Mount Calvary Church at this moment in time. When I became your rector over four years ago, I had not the faintest idea that this would be the journey we would take together. Nonetheless, there is not a doubt in my mind that this is the work of the Holy Spirit and truly the will of God, not simply for me, but for Mount Calvary.This is not about rejecting our past and our heritage, but rather fulfilling it. We have before us the opportunity to carry with us the richness of the Anglican tradition into full communion with the wider Catholic Church. I therefore ask that each of you pray that God's will be done in this place which we all love so dearly as we approach this momentous decision.Yours in Christ,The Rev'd Jason Catania, SSCRector
http://www.catholic.org/national/national_story.php?id=38508
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ASIA: INDONESIA: 32, 000 DISPLACED IN ETHNIC ATTACKS
Asianews report: Violence between indigenous Dayak Tidung and ethnic Bugis began last Monday following a fight that left an ethnic Dayak man dead. The government sends two special police battalions to stop the clashes.Jakarta (AsiaNews) – More than 32,000 people, mostly ethnic Dayak and Bugis, have fled their homes, seeking refuge in police stations and army camps. In the city of Tarakan (East Borneo), clashes continue in fact pitting indigenous Dayak Tidung against Bugis who are originally from South Sulawesi. The violence broke out on Monday when Bugis killed a Dayak man. Both groups are Muslim. So far, five people have died and dozens have been injured.President Susilo Bambang Yudhoyono yesterday called on law enforcement agencies to restore law and order and prevent a repeat of the violence between indigenous Dayak and Madurese that left hundreds of people dead in Sampit (Kalimantan) in 2001.The government has sent two special police battalions to restore order in the city where groups from both ethnic groups have caused panic in the population, sacking stores and homes.South Sulawesi Governor Syahrul Yasin Limpo urged ethnic Bugis, who migrated to the province, not to retaliate even if they are provoked. He reassured them that over the next few days he would send a delegation to negotiate a truce with Dayak representatives.With more than 300 distinct ethnic groups, Indonesia has seen frequent clashes between rival ethnic groups fighting for religious, cultural or territorial reasons.The provinces of Poso (Central Sulawesi) and Ambon (Malaka) saw Christian and Muslim groups fight each other over the past ten years, with more than 9,000 deaths.In Sampit Province (western Borneo) has been traumatised by warfare between indigenous Dayak and ethnic Malayu and Madurese. Since 1998, this conflict has killed some 500 people and displaced more than 100,000.
http://www.asianews.it/news-en/Clashes-between-rival-ethnic-groups-in-Borneo-kill-five-and-force-32,000-from-their-homes-19601.html
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AFRICA: SUDAN 101 DAYS OF PRAYER FOR PEACE
All Africa report; The International Day of Peace marked the start of a campaign: "101 Days of Prayer for Peace in Sudan," sponsored by the Sudanese Bishops' Conference, the U.S. Conference of Catholic Bishops and Catholic Relief Services."Sudan's stability is the key to stability in the whole region, and with preparations lagging for a January referendum on secession by Southern Sudan, many governmental and nongovernmental agencies are watching the nation carefully," says a statement sent to Fides.Thus, "the Sudanese bishops, the U.S. Conference of Catholic Bishops and Catholic Relief Services launched the 101 Days of Prayer for Peace in Sudan campaign." The campaign will end on 101 days from now, on January 1, 2011, World Day of Peace.The statement reads: "A special website features a video in which Sudanese bishops and CRS officials compare the potential for genocide and war in Sudan with genocide in Rwanda and Darfur. As one CRS official puts it, Sudan has the potential for 'a conflict of a magnitude and scale that would make Rwanda and Darfur look manageable."In a statement issued in July, Sudan's bishops noted that progress toward peace had been made since the 2005 signing of the Comprehensive Peace Agreement, which ended the 20-year-long war in south Sudan; however, they also noted the problems still facing the area and the risks these present.http://allafrica.com/stories/201009280817.html
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AUSTRALIA: MUSICAL ABOUT MARY MAKILLOP'S LIFE
Cath News report:A musical 
about Mary MacKillop's life, which features opera soprano Joanna Cole playing the nun, will premiere in Sydney tomorrow night.It will be staged at the Seymour Centre until Saturday, October 9, and then continue in Melbourne for three performances at The Besen Centre on October 23 and 24, reports The Mosman Daily.A spokeswoman for MGM Management said the tickets were selling fast.Cole said it would be an honour to play such an important person in Australia's history. "This is truly a role of a life time," she said.Separately, Australian Catholic University student Megan Hancock will play Mary MacKillop, in Rome, in an October 17 concert written by ACU drama lecturer Dr Tracey Sanders - which will give a snapshot of MacKillop's life and struggles in Australia, reports City North News."I feel very honoured and privileged,'' said Ms Hancock, who studies education majoring in drama. She said it had not quite ''sunk in'' yet that the team was going to Rome and performing two shows for crowds of 1700 people. ''It's pretty insane, and when I think about it I get little crazy butterflies in my tummy,'' she said.Forty ACU students and staff members are travelling to the Italian capital for the canonisation, said the report.
http://www.cathnews.com/article.aspx?aeid=23505
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St. JeromeDOCTOR OF THE CHURCHFeast: September 30Information:Feast Day:September 30Born:340-342, Stridon, on the border of Dalmatia and PannoniaDied:420, Bethlehem, JudeaMajor Shrine:B
asilica of Saint Mary Major, Rome, ItalyPatron of:archeologists; archivists; Bible scholars; librarians; libraries; schoolchildren; students; translatorsBorn at Stridon, a town on the confines of Dalmatia and Pannonia, about the year 340-2; died at Bethlehem, 30 September, 420.He went to Rome, probably about 360, where he was baptized, and became interested in ecclesiastical matters. From Rome he went to Trier, famous for its schools, and there began his theological studies. Later he went to Aquileia, and towards 373 he set out on a journey to the East. He settled first in Antioch, where he heard Apollinaris of Laodicea, one of the first exegetes of that time and not yet separated from the Church. From 374-9 Jerome led an ascetical life in the desert of Chalcis, south-west of Antioch. Ordained priest at Antioch, he went to Constantinople (380-81), where a friendship sprang up between him and St. Gregory Nazianzus. From 382 to August 385 he made another sojourn in Rome, not far from Pope Damasus. When the latter died (11 December, 384) his position became a very difficult one. His harsh criticisms had made him bitter enemies, who tried to ruin him. After a few months he was compelled to leave Rome. By way of Antioch and Alexandria he reached Bethlehem, in 386. He settled there in a monastery near a convent founded by two Roman ladies, Paula and Eustochium, who followed him to Palestine. Henceforth he led a life of asceticism and study; but even then he was troubled by controversies which will be mentioned later, one with Rufinus and the other with the Pelagians.ChronologyThe literary activity of St. Jerome, although very prolific, may be summed up under a few principal heads: works on the Bible; theological controversies; historical works; various letters; translations. But perhaps the chronology of his more important writings will enable us to follow more easily the development of his studies.A first period extends to his sojourn in Rome (382), a period of preparation. From this period we have the translation of the homilies of Origen on Jeremias, Ezechiel, and Isaias (379-81), and about the same time the translation of the Chronicle of Eusebius; then the "Vita S. Pauli, prima eremitae" (374-379).A second period extends from his sojourn in Rome to the beginning of the translation of the Old Testament from the Hebrew (382-390). During this period the exegetical vocation of St. Jerome asserted itself under the influence of Pope Damasus, and took definite shape when the opposition of the ecclesiastics of Rome compelled the caustic Dalmatian to renounce ecclesiastical advancement and retire to Bethlehem. In 384 we have the correction of the Latin version of the Four Gospels; in 385, the Epistles of St. Paul; in 384, a first revision of the Latin Psalms according to the accepted text of the Septuagint (Roman Psalter); in 384, the revision of the Latin version of the Book of Job, after the accepted version of the Septuagint; between 386 and 391 a second revision of the Latin Psalter, this time according to the text of the "Hexapla" of Origen (Gallican Psalter, embodied in the Vulgate). It is doubtful whether he revised the entire version of the Old Testament according to the Greek of the Septuagint. In 382-383 "Altercatio Luciferiani et Orthodoxi" and "De perpetua Virginitate B. Mariae; adversus Helvidium". In 387-388, commentaries on the Epistles to Philemon, to the Galatians, to the Ephesians, to Titus; and in 389-390, on Ecclesiastes.Between 390 and 405, St. Jerome gave all his attention to the translation of the Old Testament according to the Hebrew, but this work alternated with many others. Between 390-394 he translated the Books of Samuel and of Kings, Job, Proverbs, Ecclesiastes, the Canticle of Canticles, Esdras, and Paralipomena. In 390 he translated the treatise "De Spiritu Sancto" of Didymus of Alexandria; in 389-90, he drew up his "Quaestiones hebraicae in Genesim" and "De interpretatione nominum hebraicorum." In 391-92 he wrote the "Vita S. Hilarionis", the "Vita Malchi, monachi captivi", and commentaries on Nahum, Micheas, Sophonias, Aggeus, Habacuc. In 392-93, "De viris illustribus", and "Adversus Jovinianum"; in 395, commentaries on Jonas and Abdias; in 398, revision of the remainder of the Latin version of the New Testament, and about that time commentaries on chapters xiii-xxiii of Isaias; in 398, an unfinished work "Contra Joannem Hierosolymitanum"; in 401, "Apologeticum adversus Rufinum"; between 403-406, "Contra Vigilantium"; finally from 398 to 405, completion of the version of the Old Testament according to the Hebrew.In the last period of his life, from 405 to 420, St. Jerome took up the series of his commentaries interrupted for seven years. In 406, he commented on Osee, Joel, Amos, Zacharias, Malachias; in 408, on Daniel; from 408 to 410, on the remainder of Isaias; from 410 to 415, on Ezechiel; from 415-420, on Jeremias. From 401 to 410 date what is left of his sermons; treatises on St. Mark, homilies on the Psalms, on various subjects, and on the Gospels; in 415, "Dialogi contra Pelagianos".Characteristics Of St. Jerome's WorkSt. Jerome owes his place in the history of exegetical studies chiefly to his revisions and translations of the Bible. Until about 391-2, he considered the Septuagint translation as inspired. But the progress of his Hebraistic studies and his intercourse with the rabbis made him give up that idea, and he recognized as inspired the original text only. It was about this period that he undertook the translation of the Old Testament from the Hebrew.But he went too far in his reaction against the ideas of his time, and is open to reproach for not having sufficiently appreciated the Septuagint. This latter version was made from a much older, and at times much purer, Hebrew text than the one in use at the end of the fourth century. Hence the necessity of taking the Septuagint into consideration in any attempt to restore the text of the Old Testament. With this exception we must admit the excellence of the translation made by St. Jerome. His commentaries represent a vast amount of work but of very unequal value. Very often he worked exceedingly rapidly; besides, he considered a commentary a work of compilation, and his chief care was to accumulate the interpretations of his predecessors, rather than to pass judgment on them. The "Quaestiones hebraicae in Genesim" is one of his best works. It is a philological inquiry concerning the original text. It is to be regretted that he was unable to continue, as had been his intention, a style of work entirely new at the time.Although he often asserted his desire to avoid excessive allegory, his efforts in that respect were far from successful, and in later years he was ashamed of some of his earlier allegorical explanations. He himself says that he had recourse to the allegorical meaning only when unable to discover the literal meaning. His treatise, "De Interpretatione nominum hebraicorum", is but a collection of mystical and symbolical meanings. Excepting the "Commenta rius in ep. ad Galatas", which is one of his best, his explanations of the New Testament have no great value. Among his commentaries on the Old Testament must be mentioned those on Amos, Isaias, and Jeremias. There are some that are frankly bad, for instance those on Zacharias, Osee, and Joel. To sum up, the Biblical knowledge of St. Jerome makes him rank first among ancient exegetes. In the first place, he was very careful as to the sources of his information. He required of the exegete a very extensive knowledge of sacred and profane history, and also of the linguistics and geography of Palestine. He never either categorically acknowledged or rejected the deuterocanonical books as part of the Canon of Scripture, and he repeatedly made use of them.On the inspiration, the existence of a spiritual meaning, and the freedom of the Bible from error, he holds the traditional doctrine. Possibly he has insisted more than others on the share which belongs to the sacred writer in his collaboration in the inspired work. His criticism is not without originality. The controversy with the Jews and with the Pagans had long since called the attention of the Christians to certain difficulties in the Bible. St. Jerome answers in various ways. Not to mention his answers to this or that difficulty, he appeals above all to the principle, that the original text of the Scriptures is the only one inspired and free from error. Therefore one must determine if the text, in which the difficulties arise, has not been altered by the copyist. Moreover, when the writers of the New Testament quoted the Old Testament, they did so not according to the letter but according to the spirit. There are many subtleties and even contradictions in the explanations Jerome offers, but we must bear in mind his evident sincerity. He does not try to cloak over his ignorance; he admits that there are many difficulties in the Bible; at times he seems quite embarrassed.Finally, he proclaims a principle, which, if recognized as legitimate, might serve to adjust the insufficiencies of his criticism. He asserts that in the Bible there is no material error due to the ignorance or the heedlessness of the sacred writer, but he adds: "It is usual for the sacred historian to conform himself to the generally accepted opinion of the masses in his time" (P.L., XXVI, 98; XXIV, 855).Among the historical works of St. Jerome must be noted the translation and the continuation of the "Chronicon Eusebii Caesariensis", as the continuation written by him, which extends from 325 to 378, served as a model for the annals of the chroniclers of the Middle Ages; hence the defects in such works: dryness, superabundance of data of every description, lack of proportion and of historical sense. The "Vita S. Pauli Eremitae" is not a very reliable document. The "Vita Malchi, monachi" is a eulogy of chastity woven through a number of legendary episodes. As to the "Vita S. Hilarionis", it has suffered from contact with the preceding ones. It has been asserted that the journeys of St. Hilarion are a plagiarism of some old tales of travel. But these objections are altogether misplaced, as it is really a reliable work.The treatise "De Viris illustribus" is a very excellent literary history. It was written as an apologetic work to prove that the Church had produced learned men. For the first three centuries Jerome depends to a great extent on Eusebius, whose statements he borrows, often distorting them, owing to the rapidity with which he worked.His accounts of the authors of the fourth century however are of great value. The oratorical consist of about one hundred homilies or short treatises, and in these the Solitary of Bethlehem appears in a new light. He is a monk addressing monks, not without making very obvious allusions to contemporary events. The orator is lengthy and apologizes for it. He displays a wonderful knowledge of the versions and contents of the Bible. His allegory is excessive at times, and his teaching on grace is Semi-pelagian. A censorious spirit against authority, sympathy for the poor which reaches the point of hostility against the rich, lack of good taste, inferiority of style, and misquotation, such are the most glaring defects of these sermons. Evidently they are notes taken down by his hearers, and it is a question whether they were reviewed by the preacher.The correspondence of St. Jerome is one of the best known parts of his literary output. It comprises about one hundred and twenty letters from him, and several from his correspondents. Many of these letters were written with a view to publication, and some of them the author even edited himself; hence they show evidence of great care and skill in their composition, and in them St. Jerome reveals himself a master of style. These letters, which had already met with great success with his contemporaries, have been, with the "Confessions" of St. Augustine, one of the works most appreciated by the humanists of the Renaissance. Aside from their literary interest they have great historical value. Relating to a period covering half a century they touch upon most varied subjects; hence their division into letters dealing with theology, polemics, criticism, conduct, and biography. In spite of their turgid diction they are full of the man's personality. It is in this correspondence that the temperament of St. Jerome is most clearly seen: his waywardness, his love of extremes, his exceeding sensitiveness; how he was in turn exquisitely dainty and bitterly satirical, unsparingly outspoken concerning others and equally frank about himself.The theological writings of St. Jerome are mainly controversial works, one might almost say composed for the occasion. He missed being a theologian, by not applying himself in a consecutive and personal manner to doctrinal questions. In his controversies he was simply the interpreter of the accepted ecclesiastical doctrine. Compared with St. Augustine his inferiority in breadth and originality of view is most evident. His "Dialogue" against the Luciferians deals with a schismatic sect whose founder was Lucifer, Bishop of Cagliari in Sardinia. The Luciferians refused to approve of the measure of clemency by which the Church, since the Council of Alexandria, in 362, had allowed bishops, who had adhered to Arianism, to continue to discharge their duties on condition of professing the Nicene Creed. This rigorist sect had adherents almost everywhere, and even in Rome it was very troublesome. Against it Jerome wrote his "Dialogue", scathing in sarcasm, but not always accurate in doctrine, particularly as to the Sacrament of Confirmation. The book "Adversus Helvidium" belongs to about the same period. Helvidius held the two following tenets:—Mary bore children to Joseph after the virginal birth of Jesus Christ;—from a religious viewpoint, the married state is not inferior to celibacy.Earnest entreaty decided Jerome to answer. In doing so he discusses the various texts of the Gospel which, it was claimed, contained the objections to the perpetual virginity of Mary. If he did not find positive answers on all points, his work, nevertheless, holds a very creditable place in the history of Catholic exegesis upon these questions. The relative dignity of virginity and marriage, discussed in the book against Helvidius, was taken up again in the book "Adversus Jovinianum" written about ten years later. Jerome recognizes the legitimacy of marriage, but he uses concerning it certain disparaging expressions which were criticized by contemporaries and for which he has given no satisfactory explanation. Jovinian was more dangerous than Helvidius. Although he did not exactly teach salvation by faith alone, and the uselessness of good works, he made far too easy the road to salvation and slighted a life of asceticism. Every one of these points St. Jerome took up. The "Apologetici adversus Rufinum" dealt with the Origenistic controversies. St. Jerome was involved in one of the most violent episodes of that struggle, which agitated the Church from Origen's lifetime until the Fifth Ecumenical Council (553). The question at issue was to determine if certain doctrines professed by Origen and others taught by certain pagan followers of Origen could be accepted. In the present case the doctrinal difficulties were embittered by personalities between St. Jerome and his former friend, Rufinus. To understand St. Jerome's position we must remember that the works of Origen were by far the most complete exegetical collection then in existence, and the one most accessible to students. Hence a very natural tendency to make use of them, and it is evident that St. Jerome did so, as well as many others. But we must carefully distinguish between writers who made use of Origen and those who adhered to his doctrines. This distinction is particularly necessary with St. Jerome, whose method of work was very rapid, and consisted in transcribing the interpretations of former exegetes without passing criticism on them. Nevertheless, it is certain that St. Jerome greatly praised and made use of Origen, that he even transcribed some erroneous passages without due reservation. But it is also evident that he never adhered thinkingly and systematically to the Origenistic doctrines. Under these circumstances it came about that when Rufinus, who was a genuine Origenist, called on him to justify his use of Origen, the explanations he gave were not free from embarrassment. At this distance of time it would require a very subtle and detailed study of the question to decide the real basis of the quarrel. However that may be, Jerome may be accused of imprudence of language and blamed for a too hasty method of work. With a temperament such as his, and confident of his undoubted orthodoxy in the matter of Origenism, he must naturally have been tempted to justify anything. This brought about a most bitter controversy with his wily adversary, Rufinus. But on the whole Jerome's position is by far the stronger of the two, even in the eyes of his contemporaries. It is generally conceded that in this controversy Rufinus was to blame. It was he who brought about the conflict in which he proved himself to be narrow-minded, perplexed, ambitious, even timorous. St. Jerome, whose attitude is not always above reproach, is far superior to him. Vigilantius, the Gascon priest against whom Jerome wrote a treatise, quarrelled with ecclesiastical usages rather than matters of doctrine. What he principally rejected was the monastic life and the veneration of saints and of relics. In short, Helvidius, Jovinian, and Vigilantius were the mouthpieces of a reaction against asceticism which had developed so largely in the fourth century. Perhaps the influence of that same reaction is to be seen in the doctrine of the monk Pelagius, who gave his name to the principal heresy on grace: Pelagianism. On this subject Jerome wrote his "Dialogi contra Pelagianos". Accurate as to the doctrine of original sin, the author is much less so when he determines the part of God and of man in the act of justification. In the main his ideas are Semipelagian: man merits first grace: a formula which endangers the absolute freedom of the gift of grace. The book "De situ et nominibus locorum hebraicorum" is a translation of the "Onomasticon" of Eusebius, to which the translator has joined additions and corrections. The translations of the "Homilies" of Origen vary in character according to the time in which they were written. As time went on, Jerome became more expert in the art of translating, and he outgrew the tendency to palliate, as he came across them, certain errors of Origen. We must make special mention of the translation of the homilies "In Canticum Canticorum", the Greek original of which has been lost.SOURCE http://www.ewtn.com/saintsHoly/saints/J/stjerome.asp
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Luke 10: 1 - 121After this the Lord appointed seventy others, and sent them on ahead of him, two by two, into every town and place where he himself was about to come.2And he said to them, "The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into his harvest.3Go your way; behold, I send you out as lambs in the midst of wolves.4Carry no purse, no bag, no sandals; and salute no one on the road.5Whatever house you enter, first say, `Peace be to this house!'6And if a son of peace is there, your peace shall rest upon him; but if not, it shall return to you.7And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages; do not go from house to house.8Whenever you enter a town and they receive you, eat what is set before you;9heal the sick in it and say to them, `The kingdom of God has come near to you.'10But whenever you enter a town and they do not receive you, go into its streets and say,11`Even the dust of your town that clings to our feet, we wipe off against you; nevertheless know this, that the kingdom of God has come near.'12I tell you, it shall be more tolerable on that day for Sodom than for that town.
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