By Susan Weingarten
The Saint's Saints offers Jerome’s global photograph as noticeable via his saints’ Lives. It analyses either his rhetoric and his descriptions of realia, and how he combines classical, Christian and Jewish resources to re-write the biblical Holy Land as a brand new and Christian global for his readers. Susan Weingarten seems at how Jerome dovetails his literary resources along with his adventure of the fabric international of the fourth century to write down the Lives of the saints Paul, Hilarion, Malchus and Paula, successfully utilizing them to jot down the lifetime of Saint Jerome. this is often the 1st full-length research of Jerome’s saints’ Lives. It widens the on-going debate approximately mutual affects in Jewish and Christian literature within the fourth century, and revises our photograph of the historic geography of Palestine.
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Additional info for The Saint's Saints: Hagiography And Geography In Jerome (Ancient Judaism and Early Christianity)
66 Jerome is aware of the new churches built from the time of Constantine. In his translation of Eusebius’ Onomasticon he adds to the text details of the churches built in Palestine since Eusebius’ time. Years later, in his ep. 120, 8,67 in his discussion of the status of Jerusalem as a holy city or not, he contrasts the ruins of the Temple where the Jews mourn with the triumphantly rebuilt Christian city where ‘the crowd of believers in Christ see new roofs of churches arising daily’—in Christum turba credentium noua cotidie uideat ecclesiae tecta consurgere.
82 The vocabulary: cryptam, rarum desuper lumen, is almost identical to that of his description of the catacombs quoted above. Jerome is using the description he had once applied to the catacombs as an image of his problems in translating the book of Daniel. Thus Daniel and the catacombs are clearly associated in his mind. There is a further association between Daniel and the vita Pauli. In Jerome’s ﬁrst letter, which is about the attempt to execute an innocent Christian woman at Vercelli, Jerome compares his heroine to Shadrach, Meshach and Abednego, the ‘Three Children in the Fiery Furnace,’ to Susannah and the Elders, and to Daniel in the Lions’ den.
He cites the legendary feats of asceticism of the Syrian monks, at least one of which is paralleled in Theodoret, as will be seen below. Caves joined by tunnels to form underground hideouts for refugees from taxes and persecution are very commonly found in SyriaPalaestina. Jerome knew that they served as refuges for Jews during both the First Revolt [the Jewish War] against the Romans and the Bar Kokhba Revolt: ad Vespasiani Adrianique haec referunt tempora . . 47 tains various accounts of searches for hermits living in caves in the desert next to a spring and palm tree.
The Saint's Saints: Hagiography And Geography In Jerome (Ancient Judaism and Early Christianity) by Susan Weingarten