The Nicene and Post-Nicene Fathers series of the 19th century rendered into English many of Jerome's treatises and letters while bypassing his biblical commentaries as well as some of his most important exegetical letters. This omission, which was not helpful to scholarship, was probably due to the great length of these works. Although the problem was partly remedied by some new English translations of the 20th century, the present volume fills a significant lacuna by translating into English the Scriptural exegesis that Jerome conveyed in his relatively unknown epistles, many of which were composed in response to queries he had received from various correspondents. Many of these letters are presented here for the first time in English. Based on the Hilberg edition, this volume contains new translations, introduced and annotated, of Jerome's Epistles 18-21, 25-30, 34-37, 42, 53, 55-56, 59, 64-65, 72-74, 78, 85, 106, 112, 119-121, 129, 130, and 140. Two newly translated letters from the famous exchange with Augustine over the meaning of Galatians 2:11-14 are included (Epp. 56 and 112), as well as a new rendering of Ep. 130 to Demetrias (which technically is not an ""exegetical"" letter but does present important information about the Pelagian controversy). Overall, this collection hopes to serve as a useful introduction to Jerome's approach to biblical interpretation, of both the Old and the New Testament. Some letters focus on the historical meaning of Pauline and Gospel texts, while others contain allegorical expositions of Old Testament passages. Jerome's competence as a Hebrew scholar will become evident to the reader of this volume as well as his thorough acquaintance with the antecedent Greek and Latin Christian exegetical traditions.

After a biography of Blessed John Ruysbroeck we come to the heart of the books itself. THIS book touches the culminating point of the trilogy formed by the three treatises addressed by the author to the same person. Certain indications prove this to have been Margaret of Meerbeke, Precentor in the Convent of the Poor Clares at Brussels. The manuscripts do not contain any precise affirmation on this point, it is true, but the title of chapter xii., "Of Celestial Melodies," seems to allude to the charge filled by the Religious in her Convent. Besides, the whole of the treatise sufficiently shows that the writer is address ing one person in particular, and the counsels that he gives her, although applicable to any soul aspiring to perfection, belong more particularly to the Religious state. The form and name of the book is by no means new in mystical literature. The mysterious ladder which appeared to Jacob, flying from the anger of his brother Esau, has often served to illustrate the way to be travelled by the soul from earth to Heaven. This illustration is found in use from times of primitive Christianity-witness the Acts of St. Perpetua and St. Felicity. St. Benedict makes use of it in his Rule where he speaks of twelve degrees of Humility, and St. John Climacus at a later date develops the same thought in his book entitled the Ladder of Holiness. But it was, perhaps, principally from St. Bonaventura that Blessed John Ruysbroeck borrowed the idea of spiritual steps. His object, like that of the Seraphic Doctor, is to raise a ladder of Sanctity, of which the seven rungs, or degrees, lead up to God, and to a love so elevated as to be called transformation and quietude. At such a height Divine Love resembles Eternity, and it is sometimes difficult to decide if Blessed John Ruysbroeck is speaking of Eternity, or ifhe is still among things of time. The different halting- places from which the soul climbs to these extreme heights are those of Goodwill, Voluntary Poverty, Purity, Humility, and Nobility of Virtue. At this Fifth step Blessed John Ruysbroeck stops, and in the next seven chapters studies the different ways of exercising this love, with the aid of the Angelic Hierarchy, attentively lending their help thereto. He explains two ways that lead to God, adding warnings against the illusions of a false Mysticism, and finally describes the Four Modes of Celestial Song. The Sixth step is called by the author the" Return to the Primitive Purity of the Intellect." One of the thoughts recurring most frequently in BlessedJohn Ruysbroeck's writings is that the Soul is never wholly created, but that as the Son of God is spiritually conceived and brought forth at every instant, so, too, the Soul is created each moment, without ceasing to be in can tact with its Origin, ceaselessly receiving of His Essence, and formed by Him to' the uncreated image and example, ever in the Eternal Mind, of each one of us. Perfection and Beatitude consist in returning absolutely to this uncreated Ideal; not by a confusion of our created Being with the Divinity, nor by a transformation of Essence, which would partake of the errors of Pantheism. It is not a question of abdicating our created Being and transforming it essentially into the uncreated and Superessential, in which, in the Divine Mind, we have been from all Eternity, for this would lead to Quietism by Pantheism; but, what is quite another matter, it means a return and transformation by Knowledge and by Love of all our Being to that Ideal which God has of us.

Often cited as a source of biographical information on ancient Christian authors, On Illustrious Men provides St. Jerome's personal evaluations of his forebears and contemporaries, as well as catalogs of patristic writings known to him. Heterodox writers and certain respected non-Christians (Seneca, Josephus, and Philo) are included in this parade of luminaries, which begins with the apostles and concludes with St. Jerome himself and a list of his own works prior to 393, the year in which On Illustrious Men was composed. St. Jerome produced this work in his monastery at Bethlehem, to which he had retreated after his precipitous exit from Roman ecclesiastical politics. He had, however, maintained correspondences with several of his former associates, such as Dexter (the son of Pacian, bishop of Barcelona), to whom he addressed the work. Relying heavily on Eusebius's Ecclesiastical History, St. Jerome attempts to demonstrate the erudition and nobility of character which render Christianity immune to the criticisms of its cultured despisers. Since this work can be regarded as the patrology textbook of its day, its translator, Thomas P. Halton, has continued St. Jerome's mission by compiling bibliographical data on recent editions, translations, and studies of ancient writings mentioned in On Illustrious Men. Extensive footnote material and appendices furnish a wealth of information useful for patristic research. In addition, an index to all of the Fathers of the Church volumes published to date, listed by individual authors, appears in this, the hundredth volume of the series.