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St. Jerome (Eusebius Hieronymus Sophronius)
- Thread starter gtsecc
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Irenaeus
Sub tuum praesidium confugimus!
It may be because he's one of the four great Western Fathers.
You will have an easy time finding Gregory Nazianzen, John Chrysostom, Athanasius, and Gregory of Nyssa..
But for Jerome, Augustine, Leo the Great, and Gregory the Great (I think those are the four great Western Fathers) it will be considerably harder.
Iconography is a distinctly Eastern form of sacred art.
You will have an easy time finding Gregory Nazianzen, John Chrysostom, Athanasius, and Gregory of Nyssa..
But for Jerome, Augustine, Leo the Great, and Gregory the Great (I think those are the four great Western Fathers) it will be considerably harder.
Iconography is a distinctly Eastern form of sacred art.
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I have seen an icon of St. Jerome in a cave w/ 2 lions. The Orthodox would shudder at it. It's a modern chintzy reproduction of part of Renaissance painting. Just right for tourists.
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Irenaeus
Sub tuum praesidium confugimus!
Michelina,
I know what you mean. I actually have an icon on one of my binders at school of St. Ignatius of Antioch's martyrdom, with two lions.
I read a book by a Russian Orthodox Man on icons, and he wrote of what he called the silence of an icon. Most Western paintings convey a sense of action, whether potential or actual, while an Eastern Icon conveys a sense of profound silence, of I-Thou contemplation, and have a very clearly mystical 'vibe' to them.
In fact, if I am not mistaken, a local Council in Russia some time ago once wrote a couple resolutions for those who make icons. One of those resolutions binding on an iconographer is that he must be a grave man, not given to laughter. This is to help the contemplative aspect. The most pious iconographers often paint the best icons; St. Andrei Rublev's Holy Trinity, for example.
Monks who paint icons spend hours in prayer in both the preparation of the wood and also the painting itself, to get it exactly right. I find it extremely beautiful and a lovely form of devotion.
I know what you mean. I actually have an icon on one of my binders at school of St. Ignatius of Antioch's martyrdom, with two lions.
I read a book by a Russian Orthodox Man on icons, and he wrote of what he called the silence of an icon. Most Western paintings convey a sense of action, whether potential or actual, while an Eastern Icon conveys a sense of profound silence, of I-Thou contemplation, and have a very clearly mystical 'vibe' to them.
In fact, if I am not mistaken, a local Council in Russia some time ago once wrote a couple resolutions for those who make icons. One of those resolutions binding on an iconographer is that he must be a grave man, not given to laughter. This is to help the contemplative aspect. The most pious iconographers often paint the best icons; St. Andrei Rublev's Holy Trinity, for example.
Monks who paint icons spend hours in prayer in both the preparation of the wood and also the painting itself, to get it exactly right. I find it extremely beautiful and a lovely form of devotion.
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Most Western Christians have no idea of the theology and spirituality of Icons and Iconographers.
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gtsecc said:
The lions symbolize his character and the time he spent in the desert. He was a 'Cardinal'. Are you psychic? In that same Renaissance portrait, his cardinalatial hat is depicted. He never functioned as a cardinal as far as I know. But the honor was accorded him by tradition.
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There are may symbols associated with St. Jerome:
Lion - He took the thorn from the lion's paw, the lion guarded the Monastery and herded some merchants back who had stolen an ass from them, the remoresful merchants gave half their oil to the monks. Libraries have Lions out front in honor of Jerome.
Cardinal Hat - I do not know why
Skull - Symbolizes the triumph of the Spirit over the flesh. Interestingly, he is often pointing to the Petrus (Rocky) portion of the Temple portion of the Skull.
Oil - See the lion
Desert - monastic life
I am sure there are more, but those are just off the top of my head.
Anyway, ICONS are different from paintings and the "rules" for them are different. Since he was not a Bishop, he would not have a stole. Since he was not martyred by lions, he would not have lions. If an Orthodox Iconographer painted him, would the Orthodox recognize him as a cardinal? He is a Saint, so he gets a halo. He is a Priest. And, he is a monk.
Lion - He took the thorn from the lion's paw, the lion guarded the Monastery and herded some merchants back who had stolen an ass from them, the remoresful merchants gave half their oil to the monks. Libraries have Lions out front in honor of Jerome.
Cardinal Hat - I do not know why
Skull - Symbolizes the triumph of the Spirit over the flesh. Interestingly, he is often pointing to the Petrus (Rocky) portion of the Temple portion of the Skull.
Oil - See the lion
Desert - monastic life
I am sure there are more, but those are just off the top of my head.
Anyway, ICONS are different from paintings and the "rules" for them are different. Since he was not a Bishop, he would not have a stole. Since he was not martyred by lions, he would not have lions. If an Orthodox Iconographer painted him, would the Orthodox recognize him as a cardinal? He is a Saint, so he gets a halo. He is a Priest. And, he is a monk.
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Irenaeus
Sub tuum praesidium confugimus!
gtsecc,
The first story sounds like the story of Androcles. I've never heard that one in relation to Jerome.
I've heard of the skull.
The rock though is by far (as I see it) the most infamous symbol in relation with Jerome, because it is well known that as a penitential practice for his very bad temper he would often strike himself with it.
The first story sounds like the story of Androcles. I've never heard that one in relation to Jerome.
I've heard of the skull.
The rock though is by far (as I see it) the most infamous symbol in relation with Jerome, because it is well known that as a penitential practice for his very bad temper he would often strike himself with it.
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The Story of St. Jerome and the Lion
In Vita Divi Hieronymi (Migne. P.L., XXII, c. 209ff.) as translated by Helen Waddell in Beasts and Saints (NY: Henry Holt and Co., 1934), you will find the reason St. Jerome is generally pictured with a lion.
Waddell says that the manuscript that records the following story dates no earlier than the 10th or 11th century, and may well result from a confusion between the irasible St. Jerome (Hieronymus) and the more genial St. Gerasimus, who lived a little further up the Jordan River. St. Gerasimus's lion and donkey are less sophisticated than those in this later story. Though St. Jerome is generally remembered as a curmudgeon, he did have those who loved him and saw a gentler side.
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One evening at dusk St. Jerome sat with his fellow monk in his monastery in Jerusalem listening to the lesson of the day, when a mighty lion came in limping on three paws, holding the fourth caught up. Imagine the chaos that followed as the monks tripped over one another trying to get away. But Jerome went out to meet him as one greets an incoming guest.
Of course, the lion couldn't speak, since it's not in their nature, but offered the good father his wounded paw. Jerome examined it and called his brethren to bathe it. When it was clean Jerome noticed that the paw had been pierced by thorns. After he applied a salve, the wound quickly healed.
The gentle ministrations had tamed the lion, who now went in and out of the cloister as peaceably as any domestic animal. Of this Jerome said, "Bring your minds to bear upon this, my brethren: what, I ask you, can we find for this lion to do in the way of useful and suitable work, that will not be burdensome to him, and that he can efficiently accomplish? For I believe of a surety that it was not so much for the healing of his paw that God sent him hither, since He could have cured him without us, as to show us that He is anxious to provide marvellous well for our necessity."
The brothers thought that the lion should be tasked with accompanying and protecting the donkey that carried the firewood for the monastery. And so that was the lion's charge. And thus it was for a long time; the lion would guard the donkey as he went to and fro. One day, however, the lion grew tired and fell asleep as the donkey grazed and some Egyptian oil merchants espied the untended donkey and led him away.
The lion eventually awoke and went in search of the donkey. With increasing anxiety he hunted for the donkey all day. At even fall, hopeless, he returned and stood at the monastery gate. Conscious of guilt, he no longer walked in pride as he did usually with the donkey. When Jerome and the monks saw him, they concluded his guilt grew from having allowed his savage nature to overtake his gentleness; that he had killed hte donkey. So, they refused to feed him and sent him away to finish eating his kill.
And yet there was some doubt as to whether he had committed the crime, so the monks went in search of the donkey's carcass and couldn't find it anywhere, nor any sign of violence. The monks reported to Jerome, who said, "I entreat you, brethren, that although you have suffered the loss of the ass, do not nevertheless nag at him or make him wretched. Treat him as before, and offer him his food: and let him take the donkey's place, and make a light harness for him so that he can drag home the branches that have fallen in the wood." And so it happened.
The lion regularly did his appointed task. Yet the lion still sought some understanding of the fate of his former companion. One day he climbed a hill and looked down upon the highway, where he saw men coming with laden camels, and in front of them walked a donkey. He stepped out to meet them. He saw it was his friend and began to roar, charging at the merchants without doing them harm. Frightened, they ran away as fast as they could, leaving the donkey and their packed camels behind them.
The lion led the animals back to the monastery. When the monks saw this odd sight--a donkey leading a parade with the lion in the vanguard and the camels in between--they ran to get Jerome. The saint had the gates opened then said, "Take their loads off these our guests, the camels, I mean, and the donkey, and bathe their feet and give them fodder, and wait to see what God is minded to show His servants."
When he instructions were carried out, the lion began to roam once again through the cloister as he used to do, flattening himself against the feet of each group of brothers and wagging his tail, as though to ask forgiveness for the crime that he had never committed. The brothers, full of remorse for their calumny would say to one another, "Behold our trusty shepherd whom so short a while ago we were upbraiding for a greedy ruffian, and God has deigned to send him to us with such a resounding miracle, to clear his character!"
Meanwhile, Jerome, aware of things to come, said, "Be prepared, my brethren, in all things that are requisite for refreshment: so that those who are about to be our guests may be received, as is fitting, without embarassment."
So the brothers prepared for the arrival of other guests, just as the merchants arrived a the gate. They were welcomed; however, they entered blushing, and protrated themselves at Jerome's feet, entreating forgiveness for their fault. 'Gently raising them up, he admonished them to enjoy their own with thanksgiving, but not to encroach on others' goods: and in short to live cautiously, as ever in the presence of God.' Then he offered them refreshment before they left with their camels.
The merchants offered the monks half the oil carried by their camels to fill the lamps in the church and for the needs of the monks, "because we know and are sure that it was rather to be of service to you than for our own profit that we went down into Egypt to bargain there."
Jerome responded, "This that you ask is indeed not right, for it would seem a great hardship that we who ought to have compassionon others and relieve their necessities by our own giving, should bear so heavy on you, taking your property away from you when we are not in need of it."
To which they answered, "Neither this food, nor any of our own property do we touch, unless you first command that what we ask shall be done. And so, as we have siad, do you now accept half of the oil that the camels have brought: and we pledge ourselves and our heirs to give to you and those that come after you the measure of oil which is called a hin in each succeeding year."
And so Jerome accepted. The merchants for their part accepted the refreshments and a blessing, and returned rejoicing to the own people.
In Vita Divi Hieronymi (Migne. P.L., XXII, c. 209ff.) as translated by Helen Waddell in Beasts and Saints (NY: Henry Holt and Co., 1934), you will find the reason St. Jerome is generally pictured with a lion.
Waddell says that the manuscript that records the following story dates no earlier than the 10th or 11th century, and may well result from a confusion between the irasible St. Jerome (Hieronymus) and the more genial St. Gerasimus, who lived a little further up the Jordan River. St. Gerasimus's lion and donkey are less sophisticated than those in this later story. Though St. Jerome is generally remembered as a curmudgeon, he did have those who loved him and saw a gentler side.
--------------------------------------------------------------------------------
One evening at dusk St. Jerome sat with his fellow monk in his monastery in Jerusalem listening to the lesson of the day, when a mighty lion came in limping on three paws, holding the fourth caught up. Imagine the chaos that followed as the monks tripped over one another trying to get away. But Jerome went out to meet him as one greets an incoming guest.
Of course, the lion couldn't speak, since it's not in their nature, but offered the good father his wounded paw. Jerome examined it and called his brethren to bathe it. When it was clean Jerome noticed that the paw had been pierced by thorns. After he applied a salve, the wound quickly healed.
The gentle ministrations had tamed the lion, who now went in and out of the cloister as peaceably as any domestic animal. Of this Jerome said, "Bring your minds to bear upon this, my brethren: what, I ask you, can we find for this lion to do in the way of useful and suitable work, that will not be burdensome to him, and that he can efficiently accomplish? For I believe of a surety that it was not so much for the healing of his paw that God sent him hither, since He could have cured him without us, as to show us that He is anxious to provide marvellous well for our necessity."
The brothers thought that the lion should be tasked with accompanying and protecting the donkey that carried the firewood for the monastery. And so that was the lion's charge. And thus it was for a long time; the lion would guard the donkey as he went to and fro. One day, however, the lion grew tired and fell asleep as the donkey grazed and some Egyptian oil merchants espied the untended donkey and led him away.
The lion eventually awoke and went in search of the donkey. With increasing anxiety he hunted for the donkey all day. At even fall, hopeless, he returned and stood at the monastery gate. Conscious of guilt, he no longer walked in pride as he did usually with the donkey. When Jerome and the monks saw him, they concluded his guilt grew from having allowed his savage nature to overtake his gentleness; that he had killed hte donkey. So, they refused to feed him and sent him away to finish eating his kill.
And yet there was some doubt as to whether he had committed the crime, so the monks went in search of the donkey's carcass and couldn't find it anywhere, nor any sign of violence. The monks reported to Jerome, who said, "I entreat you, brethren, that although you have suffered the loss of the ass, do not nevertheless nag at him or make him wretched. Treat him as before, and offer him his food: and let him take the donkey's place, and make a light harness for him so that he can drag home the branches that have fallen in the wood." And so it happened.
The lion regularly did his appointed task. Yet the lion still sought some understanding of the fate of his former companion. One day he climbed a hill and looked down upon the highway, where he saw men coming with laden camels, and in front of them walked a donkey. He stepped out to meet them. He saw it was his friend and began to roar, charging at the merchants without doing them harm. Frightened, they ran away as fast as they could, leaving the donkey and their packed camels behind them.
The lion led the animals back to the monastery. When the monks saw this odd sight--a donkey leading a parade with the lion in the vanguard and the camels in between--they ran to get Jerome. The saint had the gates opened then said, "Take their loads off these our guests, the camels, I mean, and the donkey, and bathe their feet and give them fodder, and wait to see what God is minded to show His servants."
When he instructions were carried out, the lion began to roam once again through the cloister as he used to do, flattening himself against the feet of each group of brothers and wagging his tail, as though to ask forgiveness for the crime that he had never committed. The brothers, full of remorse for their calumny would say to one another, "Behold our trusty shepherd whom so short a while ago we were upbraiding for a greedy ruffian, and God has deigned to send him to us with such a resounding miracle, to clear his character!"
Meanwhile, Jerome, aware of things to come, said, "Be prepared, my brethren, in all things that are requisite for refreshment: so that those who are about to be our guests may be received, as is fitting, without embarassment."
So the brothers prepared for the arrival of other guests, just as the merchants arrived a the gate. They were welcomed; however, they entered blushing, and protrated themselves at Jerome's feet, entreating forgiveness for their fault. 'Gently raising them up, he admonished them to enjoy their own with thanksgiving, but not to encroach on others' goods: and in short to live cautiously, as ever in the presence of God.' Then he offered them refreshment before they left with their camels.
The merchants offered the monks half the oil carried by their camels to fill the lamps in the church and for the needs of the monks, "because we know and are sure that it was rather to be of service to you than for our own profit that we went down into Egypt to bargain there."
Jerome responded, "This that you ask is indeed not right, for it would seem a great hardship that we who ought to have compassionon others and relieve their necessities by our own giving, should bear so heavy on you, taking your property away from you when we are not in need of it."
To which they answered, "Neither this food, nor any of our own property do we touch, unless you first command that what we ask shall be done. And so, as we have siad, do you now accept half of the oil that the camels have brought: and we pledge ourselves and our heirs to give to you and those that come after you the measure of oil which is called a hin in each succeeding year."
And so Jerome accepted. The merchants for their part accepted the refreshments and a blessing, and returned rejoicing to the own people.
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When the Latin Fathers are represented in a group, Saint Jerome is sometimes in a cardinal's dress and hat, although cardinals were not known until three centuries later than his time, but as the other Fathers held exalted positions in the Church, and were represented in ecclesiastical costumes, and as Saint Jerome held a dignified office in the court of Pope Dalmasius, it seemed fitting to picture him as a cardinal. The Venetian painters frequently represented him in a full scarlet robe, with a hood thrown over the head. When thus habited, his symbol was a church in his hand, emblematic of his importance to the universal Church. Saint Jerome is also seen as a penitent, or again, with a book and pen, attended by a lion. As a penitent, he is a wretched old man, scantily clothed, with a bald head and neglected beard, a most unattractive figure. When he is represented as translating the Scriptures, he is in a cell or a cave, clothed in a sombre coloured robe, and is writing, or gazing upward for inspiration. In a few instances, an angel is dictating to him.
- from Saints in Art, by Clara Irskine Clement
- from Saints in Art, by Clara Irskine Clement
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I am asking Michael the Iconographer (Orthodox member of these forums) to write an Icon of Jerome. I am hoping some folks here, at OBOB, know all the important things necessary to write this Icon. For example, I am not sure how his "honorary" Cardinalship would affect the writing of his icon.
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gtsecc said:
If the icon is designed within the limitations of the "language" of traditional iconography, I don't see how his Cardinalatial stature can be portrayed. But let us know how this works out, gtsecc, and we'll help as much as we can.
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Michelina said:
Well, I don't know all the limits of the language, so I don't know. But, one I know is that if the Saint is a Bishop, he will be portrayed wearing a Stole of the Episcopate. So, it doesn't seem to me like a stretch to imagine that Cardinal likewise be depicted with clothing which would distinguish them.
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Michael G
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In an Icon of St. Jerome he would be depicted in monastic robes and holding a scroll of his writings with the other hand blessing. I will post an image of this icon once I am complete with writing it.
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Michael G
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Archbishop 10-K said:
Icons are not painted, because icons are not paintings. Icons are often referred to as "Windows into Heaven," but even that seems inaccurate to me. I preferr to think of icons as being a dynamic letter of the love of God for man and of man's love for God. The author of any icon is never the iconographer who wrote that icon, but rather God. This is why icons should never be signed by the artist who wrote the icon. Sometimes you will see "By the hand of (name)" written at the bottom of the icon, but most iconographers simply do not sign their icons. This is because the iconographer is not the author of the icon, God is.
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gtsecc said:
A Cardinal need not be a Bishop. The latter is a Sacramental office, whereas the former is an ecclesial office. In the East as in the West, there are hierarchical honors given to clerics but I don't know if any of them parallel the Cardinalature. Although Cardinals did exist at this time in Rome, they had not yet evolved into the form they eventually did. So J's depiction is a later honorarium, an anchronism and awkward, not to mention praticably impossible in the language of iconography.
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