By Andrew Cain
In 'Jerome and the Monastic Clergy,' Andrew Cain presents the 1st full-scale observation at the recognized Letter to Nepotian, during which Jerome articulates his radical plan for enforcing a strict ascetic code of behavior at the modern clergy. Cain comprehensively addresses stylistic, literary, ancient, text-critical and different problems with interpretive curiosity. Accompanying the statement is an advent which situates the Letter within the broader context of its author’s existence and paintings and exposes its primary propagandistic dimensions. The revised severe Latin textual content and the recent facing-page translation will make the Letter extra obtainable than ever sooner than and may supply a competent textual equipment for destiny scholarship in this key writing by way of probably the most prolific authors in Latin antiquity.
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Additional resources for Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, with Introduction, Text, and Translation
Sample text
5 (1) So then, since the clergyman serves the church of Christ, let him first understand the meaning of his name and then, once the definition of his title has been made manifest, let him strive to be what he is called. That is, if the Greek κλῆρος means sors (‘lot’) in Latin, then [it follows that] they are called clergymen both because they are from the lot of the Lord and because the Lord himself is their lot, or portion. He who is both the Lord’s portion and has him as his portion has a responsibility to carry himself in such a way that he possesses the Lord and is possessed by him.
Ix–x Vatican, Vat. lat. 355+356, s. x Monte Cassino, 295 MM, pp. 241–251, s. lat. 650, s. x Autun, Bibl. du Séminaire 17A, s. x Berlin, Deutsche Staatsbibl. 18 (Phillips 1675), s. xii themes treated by Ambrose in his De officiis and by Jerome in his letter to Nepotian, Davidson hypothesizes that Jerome modelled his work to some extent on Ambrose’s. However, according to the most rigorous source-critical standards the corolla of alleged similarities that Davidson adduces fails to demonstrate a certain genetic relationship between the two texts.
D. 59, s. vi Épinal, Bibl. munic. 68 (149), s. , Clm 6299, s. viii Le Mans, 126, s. ix Zurich, Zentralbibl. Rh. 41, s. ix–x Vatican, Vat. lat. 355+356, s. x Monte Cassino, 295 MM, pp. 241–251, s. lat. 650, s. x Autun, Bibl. du Séminaire 17A, s. x Berlin, Deutsche Staatsbibl. 18 (Phillips 1675), s. xii themes treated by Ambrose in his De officiis and by Jerome in his letter to Nepotian, Davidson hypothesizes that Jerome modelled his work to some extent on Ambrose’s. However, according to the most rigorous source-critical standards the corolla of alleged similarities that Davidson adduces fails to demonstrate a certain genetic relationship between the two texts.