One of the most extensive resources on the internet for the study of early Christianity

“Jerome Letter 15 to Pope Damasus

In this letter Jerome seeks the advice of Damasus about whether it is legitimate to speak of three hypostases in the Godhead.

This site uses cookies. By continuing to browse the site you are agreeing to our use of cookies. Find out more about our use of cookies here.

Click here to read at earlychurchtexts.com in the original Latin (with dictionary lookup links). The English translation below is from the NPNF series.

earlychurchtexts.com

  • Is like an electronic encyclopedia of the first five centuries of Church History, with extensive links (subscription version only) to information on around 800 people and themes, and around 230 Church Councils;

  • Is a Reader in Early Christian History and Theology with 250+, with over 2,200 printable pages, carefully prepared on-site texts (Greek and/or Latin with English translation alongside) from the first five centuries of the life of the Church. These cover a range of significant themes and represent several authors (a sample text is here and a complete list of on-site texts here). All have dictionary lookup links. There is also an introduction to each text (to help in understanding its context and significance) together with background notes linked with the text, carefully prepared printable versions, a site search engine and many other helpful features;

  • Gives easy access to complete Greek and Latin texts which are in the public domain and translations (where found available) from the first five centuries. There are carefully indexed links to authors and their works, including an index of commentaries, homilies etc. by biblical book. Nearly all of the Greek and Latin texts from this period contained in the Migne Patrologia series are covered. Some other sources are also used. The texts used are the scanned versions available at Google Books and elsewhere. A distinctive feature of the Early Church Texts website is that where English translations have been found available online they can easily be read immediately alongside the original Greek and Latin. (A complete list of authors represented is here. A sample text is here.)

Try out the feature rich subscription version of the Early Church Texts website for just $5 for a trial period or $30 for a year ($15 student rate). Click here for more information. Check out the video demo of the site. Click here to go to the Early Church Texts Home Page for the publicly available version of the site which has just the original Greek and Latin texts with dictionary lookup links.

The Early Church Texts Webmaster is an Amazon Associate and earns from qualifying purchases - i.e. a small commission on purchases made at Amazon when following the Amazon links below.

 

Many Jerome translations and studies with links to Amazon

--------

STUDIES
(Click on images below.)

The Monk and the Book:
Jerome and the Making of Christian Scholarship
Megan Hale Williams

--------

Jerome:
His Life, Writings, and Controversies
J. N. D. Kelly

--------

Saint Jerome in the Renaissance
Eugene F. Rice

--------

Jerome (The Early Church Fathers)
Stefan Rebenich

--------

 

LETTER XV. TO POPE DAMASUS.


This letter, written in 376 or 377 A.D., illustrates Jerome’s attitude towards the see of Rome at this time held by Damasus, afterwards his warm friend and admirer. Referring to Rome as the scene of his own baptism and as a church where the true faith has remained unimpaired (§1), and laying down the strict doctrine of salvation only within the pale of the church (§2), Jerome asks “the successor of the fisherman” two questions, viz.: (1) who is the true bishop of the three claimants of the see of Antioch, and (2) which is the correct terminology, to speak of three “hypostases” in the Godhead, or of one? On the latter question he expresses fully his own opinion.


1. Since the East, shattered as it is by the long-standing feuds, subsisting between its peoples, is bit by bit tearing into shreds the seamless vest of the Lord, “woven from the top throughout,” since the foxes are destroying the vineyard of Christ, and since among the broken cisterns that hold no water it is hard to discover “the sealed fountain” and “the garden inclosed,” I think it my duty to consult the chair of Peter, and to turn to a church whose faith has been praised by Paul. I appeal for spiritual food to the church whence I have received the garb of Christ. The wide space of sea and land that lies between us cannot deter me from searching for “the pearl of great price.” “Wheresoever the body is, there will the eagles be gathered together.” Evil children have squandered their patrimony; you alone keep your heritage intact. The fruitful soil of Rome, when it receives the pure seed of the Lord, bears fruit an hundredfold; but here the seed corn is choked in the furrows and nothing grows but darnel or oats. In the West the Sun of righteousness is even now rising; in the East, Lucifer, who fell from heaven, has once more set his throne above the stars. “Ye are the light of the world,” “ye are the salt of the earth,” ye are “vessels of gold and of silver.” Here are vessels of wood or of earth, which wait for the rod of iron, and eternal fire.


2. Yet, though your greatness terrifies me, your kindness attracts me. From the priest I demand the safe-keeping of the victim, from the shepherd the protection due to the sheep. Away with all that is overweening; let the state of Roman majesty withdraw. My words are spoken to the successor of the fisherman, to the disciple of the cross. As I follow no leader save Christ, so I communicate with none but your blessedness, that is with the chair of Peter. For this, I know, is the rock on which the church is built! This is the house where alone the paschal lamb can be rightly eaten. This is the ark of Noah, and he who is not found in it shall perish when the flood prevails. But since by reason of my sins I have betaken myself to this desert which lies between Syria and the uncivilized waste, I cannot, owing to the great distance between us, always ask of your sanctity the holy thing of the Lord. Consequently I here follow the Egyptian confessors who share your faith, and anchor my frail craft under the shadow of their great argosies. I know nothing of Vitalis; I reject Meletius; I have nothing to do with Paulinus. He that gathers not with you scatters; he that is not of Christ is of Antichrist.


3. Just now, I am sorry to say, those Arians, the Campenses, are trying to extort from me, a Roman Christian, their unheard-of formula of three hypostases. And this, too, after the definition of Nicæa and the decree of Alexandria, in which the West has joined. Where, I should like to know, are the apostles of these doctrines? Where is their Paul, their new doctor of the Gentiles? I ask them what three hypostases are supposed to mean. They reply three persons subsisting. I rejoin that this is my belief. They are not satisfied with the meaning, they demand the term. Surely some secret venom lurks in the words. “If any man refuse,” I cry, “to acknowledge three hypostases in the sense of three things hypostatized, that is three persons subsisting, let him be anathema.” Yet, because I do not learn their words, I am counted a heretic. “But, if any one, understanding by hypostasis essence, deny that in the three persons there is one hypostasis, he has no part in Christ.” Because this is my confession I, like you, am branded with the stigma of Sabellianism.


4. If you think fit enact a decree; and then I shall not hesitate to speak of three hypostases. Order a new creed to supersede the Nicene; and then, whether we are Arians or orthodox, one confession will do for us all. In the whole range of secular learning hypostasis never means anything but essence. And can any one, I ask, be so profane as to speak of three essences or substances in the Godhead? There is one nature of God and one only; and this, and this alone, truly is. For absolute being is derived from no other source but is all its own. All things besides, that is all things created, although they appear to be, are not. For there was a time when they were not, and that which once was not may again cease to be. God alone who is eternal, that is to say, who has no beginning, really deserves to be called an essence. Therefore also He says to Moses from the bush, “I am that I am,” and Moses says of Him, “I am hath sent me.” As the angels, the sky, the earth, the seas, all existed at the time, it must have been as the absolute being that God claimed for himself that name of essence, which apparently was common to all. But because His nature alone is perfect, and because in the three persons there subsists but one Godhead, which truly is and is one nature; whosoever in the name of religion declares that there are in the Godhead three elements, three hypostases, that is, or essences, is striving really to predicate three natures of God. And if this is true, why are we severed by walls from Arius, when in dishonesty we are one with him? Let Ursicinus be made the colleague of your blessedness; let Auxentius be associated with Ambrose. But may the faith of Rome never come to such a pass! May the devout hearts of your people never be infected with such unholy doctrines! Let us be satisfied to speak of one substance and of three subsisting persons—perfect, equal, coeternal. Let us keep to one hypostasis, if such be your pleasure, and say nothing of three. It is a bad sign when those who mean the same thing use different words. Let us be satisfied with the form of creed which we have hitherto used. Or, if you think it right that I should speak of three hypostases, explaining what I mean by them, I am ready to submit. But, believe me, there is poison hidden under their honey; the angel of Satan has transformed himself into an angel of light. They give a plausible explanation of the term hypostasis; yet when I profess to hold it in the same sense they count me a heretic. Why are they so tenacious of a word? Why do they shelter themselves under ambiguous language? If their belief corresponds to their explanation of it, I do not condemn them for keeping it. On the other hand, if my belief corresponds to their expressed opinions, they should allow me to set forth their meaning in my own words.


5. I implore your blessedness, therefore, by the crucified Saviour of the world, and by the consubstantial trinity, to authorize me by letter either to use or to refuse this formula of three hypostases. And lest the obscurity of my present abode may baffle the bearers of your letter, I pray you to address it to Evagrius, the presbyter, with whom you are well acquainted. I beg you also to signify with whom I am to communicate at Antioch. Not, I hope, with the Campenses; for they—with their allies the heretics of Tarsus —only desire communion with you to preach with greater authority their traditional doctrine of three hypostases.


 



Mac Users please note that the site may not work with Safari versions lower than version 4. (It has been tested with version 4.0.3.) It will work with Firefox, which can be downloaded from here.

Please note that for all features of the site to work correctly javascript must be enabled and the operation of "pop-up" windows must not be blocked. Click here for more information.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Jerome Letter 15 Latin text with English translation
Letter 15 to Damasus
Epistle 15 to Pope Damasus
Three hypostases
ousia and hypostasis
Meletian schism
Migne Latin Text
Patrologiae Latinae Cursus Completus
Patrologia Latina
 

 

Back to Entry Page