Jerome and Transubstantiation

Q. Did Jerome advocate the Roman dogma of transubstantiation?

 

Jerome, of Stridon (c. 347-420 A.D.):

According to Jerome, the wine in the chalice is ‘the type (typus) of His blood’, and the eucharistic mystery is ‘the type of His passion’ (in typum suae passionis). In the consecrated bread the Saviour’s body ‘is shown forth’ (ostenditur); by means of the elements He ‘represents (repraesentat) His body and blood’. 

(J.N.D. Kelly, Early Christian Doctrines, fourth edition, [1968], pp. 445-446). Here

He did not make water, but wine, the type [typo] of his blood. 

(J. P. Minge, Patrologiæ Cursus Completus, [1845], Patrologiæ Latinæ, Tomus XXIII, Adversus Jovinianum, Lib. II, § 5, Col. 291). Here Trans. (A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. Second Series, Volume VI, St. Jerome: Letters and Select Works, Editors: Philip Schaff and Henry Wace, [1912], p. 392). Here

 

Alternate Translation:

He did not offer water, but wine, as a type of his blood. 

(George Finch, A Sketch of the Romish Controversy, [London: G. Norman, 1831], p. 170). Here

Latin Text: In typo sanguinis sui non obtulit aquam sed vinum.

 

Except in celebrating the mystery whereby He represented His passion [in typum suae passionis]... 

(J. P. Minge, Patrologiæ Cursus Completus, [1845], Patrologiæ Latinæ, Tomus XXIII, Adversus Jovinianum, Lib. II, § 17, Col. 311). Here Trans. (A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church. Second Series, Volume VI, St. Jerome: Letters and Select Works, Editors: Philip Schaff and Henry Wace, [1912], p. 401). Here

 

When I name a figurative speech, I mean, that the thing that is spoken is not true, but fashioned under the cloud of an allegory.

(J. P. Minge, Patrologiæ Cursus Completus, [1865], Patrologiæ Latinæ, Tomus XXIII, S. Eusebii Hieronymi, Contra Rufinum, Lib. I., § 28, Col. 438). Here Trans. (The Works of John Jewel, The Second Portion, ed. John Ayre, [Cambridge: Printed at the University Press, 1847], p. 594). Here

 

By bread and wine, a simple and pure sacrifice, Melchisedec dedicated the sacrament of Christ. 

(J. P. Minge, Patrologiæ Cursus Completus, [1845], Patrologiæ Latinæ, Tomus XXII, Sancti Hieronymi, Epistola LXXIII, Ad Evangelum Presbyterum, § 3, Col. 678). Here Trans. (J. H. Treat, The Catholic Faith; Or, Doctrines of the Church of Rome Contrary to Scripture and the Teaching of the Primitive Church, [1888], p. 177). Here 

Latin text: Pane et vino simplici puroque sacrificio, Christi dedicaverit [Melchisedec] sacramentum. 

Turn back to Genesis, and you will find that this was the city over which Melchizedek held sway, that king of Salem who, as a type of Christ, offered to Abraham bread and wine, and even then consecrated the mystery which Christians consecrate in the body and blood of the Saviour [Mysterium christianum in salvatoris sanguine et corpore dedicavit.]. 

(Philip Schaff, NPNF2, Vol. VI, The Letters of St. Jerome, Letter XLVI.2. [Paula and Eustochium to Marcella.]). Here

 

Wherefore said the Lord after his resurrection unto his disciples, ‘Behold, I am with you unto the end of the world;’ and now he saith, ‘You shall not have me always’? Methink that in this place he speaketh of his corporal presence, that he shall not be with them after his resurrection, as he is now, living with them familiarly; which thing the apostle considering saith: ‘Although we have known Christ after the flesh, now yet henceforth know we him so no more.’ 

(J. P. Minge, Patrologiæ Cursus Completus, [1845], Patrologiæ Latinæ, Tomus XXVI, Commentariorum In Evangelium Matthæi, Lib. IV, Cap. XXVI, [Vers. 10, 11], Col. 192). Here Trans. (Thomas Becon, The Catechism of Thomas Becon, S.t.p. Chaplain to Archbishop Cranmer, Prebendary of Canterbury, &c., Ed. John Ayre, [Cambridge University Press, 1844], p. 274). Here See also: (J. P. Minge, Patrologiæ Cursus Completus, [1884], Patrologiæ Latinæ, Tomus XXVI, Commentariorum In Evangelium Matthæi, Lib. IV, Cap. XXVI, [Vers. 10, 11], Col. 199). Here

 

On John 6:

We read the Holy Scriptures. I believe that the Gospel is the body of Christ. I believe the Holy Scriptures to be his doctrine, and when he says, He who does not eat my flesh and drink my blood, although this may be understood of the mystery, yet the word of the Scriptures and the divine doctrine is more truly the body of Christ and his blood. If at any time we go to the mystery, whoever is faithful understands that if he falls into sin he is in danger; so if at any time we hear the word of God, and the word of God, and the flesh of Christ, and his blood poured into our ears, and we are thinking of something else, how great is the danger we incur. 

(J. P. Minge, Patrologiæ Cursus Completus, [1845], Patrologiæ Latinæ, Tomus XXVI, Breviarium In Psalmos, Psalm. CXLVII, Col. 1258-1259). Here Trans. (George Finch, A Sketch of the Romish Controversy [1831], p. 170). Here

Moreover, forasmuch as the flesh of the Lord is true meat, and his blood is true drink anagogically [αναγωγην], we have only this good in this life, if we eat his flesh and drink his blood not only in the mystery, but also in the reading of the Scriptures. 

(J. P. Minge, Patrologiæ Cursus Completus, [1845], Patrologiæ Latinæ, Tomus XXIII,  Commentarius in Ecclesiasten, Cap. III, Col. 1039). Here Trans. (George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 170). Here

 

But the blood of Christ and the flesh of Christ are to be understood in two ways. There is that spiritual and divine flesh and blood of which He said, 'My flesh is truly food, and my blood is truely drink,' and Except ye shall have eaten my flesh and drunk my blood, ye shall not have eternal life.' There is also the flesh which was crucified and the blood which flowed forth from the wound made by the soldiers lance. According to this distinction a difference of blood and flesh is understood also in the case of His saints, so that there is one flesh which will see the salvation of God, and there is another flesh and blood which cannot possess the kingdom of God. 

(J. P. Minge, Patrologiæ Cursus Completus, [1845], Patrologiæ Latinæ, Tomus XXVI, Commentariorum in Epistolam ad Ephesios, Lib. I, Cap I, Vers. 7, Col. 451). Here Trans. (Darwell Stone, A History of the Doctrine of the Holy Eucharist, [1909], Volume I, pp. 97-98). Here

~ Soli Deo Gloria