Jerome Beasley (born 17 May 1980) is an American professional basketball player who currently plays for APOEL in Cyprus.

High school[link]

Beasley graduated from Moreno Valley High School in California in 1999. In his senior year, he led Moreno Valley to a 25-6 record and averaged 19 points, 15 rebounds, and 4 assists per game.^[1]

College career[link]

From 1999 to 2001, Beasley played at Midland College, a junior college in Texas, then transferred to the University of North Dakota.^[1] As a senior Beasley averaged 26.6 points and 8.9 rebounds per game, while shooting 51.3% from the field, and with a 73.6% free throw accuracy.

Pro career[link]

Drafted by the NBA's Miami Heat in the second round of the 2003 NBA Draft, he played only two games for them before being cut. During his tenure, he averaged 1.0 points per game. He also played for the CBA's Sioux Falls Skyforce and the NBA D-League's Dakota Wizards for nine games before buying out his own contract.^[2]

Beasley played for the Sydney Kings of Australia's NBL during the 2006–07 season, but he was released following the team's exit from the playoffs. In October 2007, he moved to Israel and signed with Ironi Ramat Gan.^[3] Beasley joined the EiffelTowers Den Bosch of the Netherlands for the 2008-2009 season, but he was released in January 2009, after testing positive for Carboxy-THC, the active ingredient of marijuana. He was then resigned to a one year contract by the EiffelTowers for the 2009/2010 season in hope that he would be their starting center for the upcoming year.^[4] In June 2011 he moved to APOEL in Cyprus.

Notes[link]

1. ^ ^{a b} "Jerome Beasley". North Dakota Fighting Sioux. Archived from the original on November 6, 2002. http://web.archive.org/web/20021106082455/http://www.fightingsioux.com/sports/mbball/bio.asp?PLAYER_ID=621. 
2. ^ Jerome Beasley leaves Wizards, retrieved 9 Jan, 2007
3. ^ Local hoops: Slaughter to debut for Hapoel J'lem
4. ^ http://www.eiffeltowers.nl/Nieuws/Artikelen/tabid/211/ArticleType/ArticleView/ArticleID/397/Default.aspx/

External links[link]

• NBA.com profile
• ESPN profile
• College stats @ Sportsstats.com
• ACB.com profile
• North Dakota Fighting Sioux profile

Saint Jerome
Saint Jerome visited by angels by Bartolomeo Cavarozzi
Priest, Confessor, Theologian, Historian and Doctor of the Church: Doctor Biblicus[1]
Born	c. 347 Stridon (possibly Strido Dalmatiae, on the border of Dalmatia and Pannonia)
Died	420 Bethlehem, Judea
Honored in	Roman Catholic Church Eastern Orthodoxy Anglican Communion Lutheranism Oriental Orthodoxy Aglipayan Church
Major shrine	Basilica of Saint Mary Major, Rome, Italy
Feast	30 September (Western Christianity) 15 June (Eastern Christianity)
Attributes	lion, cardinal attire, cross, skull, trumpet, owl, books and writing material
Patronage	archeologists; archivists; Bible scholars; librarians; libraries; school children; students; translators
Major work(s)	The Vulgate De viris illustribus Chronicon

Saint Jerome (c. 347 – 30 September 420; (also Hierom or Jerom) (Latin: Eusebius Sophronius Hieronymus; Ancient Greek: Εὐσέβιος Σωφρόνιος Ἱερώνυμος) was a Roman Christian priest, confessor, theologian and historian, and who became a Doctor of the Church. He was the son of Eusebius, of the city of Stridon, which was on the border of Dalmatia and Pannonia. He is best known for his translation of the Bible into Latin (the Vulgate), and his list of writings is extensive.^[2]

He is recognised by the Catholic Church as a saint and Doctor of the Church, and the Vulgate is still an important text in Catholicism. He is also recognized as a saint by the Eastern Orthodox Church, where he is known as St. Jerome of Stridonium or Blessed Jerome.^[3]

Life[link]

St. Jerome in His Study (1480), by Domenico Ghirlandaio.

Eusebius Sophronius Hieronymus was born at Stridon around 347.^[4] He was not baptized until about 360 or 366, when he had gone to Rome with his friend Bonosus (who may or may not have been the same Bonosus whom Jerome identifies as his friend who went to live as a hermit on an island in the Adriatic) to pursue rhetorical and philosophical studies. He studied under the grammarian Aelius Donatus. There Jerome learned Latin and at least some Greek,^[5] though probably not the familiarity with Greek literature he would later claim to have acquired as a schoolboy.^[6]

As a student in Rome, he engaged in the superficial activities of students there, which he indulged in quite casually but suffered terrible bouts of repentance afterwards. To appease his conscience, he would visit on Sundays the sepulchers of the martyrs and the Apostles in the catacombs. This experience would remind him of the terrors of hell:

Often I would find myself entering those crypts, deep dug in the earth, with their walls on either side lined with the bodies of the dead, where everything was so dark that almost it seemed as though the Psalmist’s words were fulfilled, Let them go down quick into Hell.^[7] Here and there the light, not entering in through windows, but filtering down from above through shafts, relieved the horror of the darkness. But again, as soon as you found yourself cautiously moving forward, the black night closed around and there came to my mind the line of Vergil, “Horror ubique animos, simul ipsa silentia terrent”.^[8][9]

Jerome used a quote from Vergil — “The horror and the silences terrified their souls” — to describe the horror of hell. Jerome initially used classical authors to describe Christian concepts such as hell that indicated both his classical education and his deep shame of their associated practices, such as pederasty. Although initially skeptical of Christianity, he was eventually converted.^[10] After several years in Rome, he travelled with Bonosus to Gaul and settled in Trier where he seems to have first taken up theological studies, and where he copied, for his friend Tyrannius Rufinus, Hilary of Poitiers' commentary on the Psalms and the treatise De synodis. Next came a stay of at least several months, or possibly years, with Rufinus at Aquileia, where he made many Christian friends.

Some of these accompanied him when he set out about 373 on a journey through Thrace and Asia Minor into northern Syria. At Antioch, where he stayed the longest, two of his companions died and he himself was seriously ill more than once. During one of these illnesses (about the winter of 373–374), he had a vision that led him to lay aside his secular studies and devote himself to God. He seems to have abstained for a considerable time from the study of the classics and to have plunged deeply into that of the Bible, under the impulse of Apollinaris of Laodicea, then teaching in Antioch and not yet suspected of heresy.

St. Jerome reading in the countryside, by Giovanni Bellini

Seized with a desire for a life of ascetic penance, he went for a time to the desert of Chalcis, to the southwest of Antioch, known as the Syrian Thebaid, from the number of hermits inhabiting it. During this period, he seems to have found time for study and writing. He made his first attempt to learn Hebrew under the guidance of a converted Jew; and he seems to have been in correspondence with Jewish Christians in Antioch. Around this time he had copied for him a Hebrew Gospel, of which fragments are preserved in his notes, and is known today as the Gospel of the Hebrews, and which the Nazarenes considered was the true Gospel of Matthew.^[11] Jerome translated parts of this Hebrew Gospel into Greek.^[12]

Returning to Antioch in 378 or 379, he was ordained by Bishop Paulinus, apparently unwillingly and on condition that he continue his ascetic life. Soon afterward, he went to Constantinople to pursue a study of Scripture under Gregory Nazianzen. He seems to have spent two years there, then left, and the next three (382–385) he was in Rome again, attached to Pope Damasus I and the leading Roman Christians. Invited originally for the synod of 382, held to end the schism of Antioch as there were rival claimants to be the proper patriarch in Antioch. Jerome had accompanied one of the claimants, Paulinus back to Rome in order to get more support for him, and distinquished himself to the pope, and took a prominent place in his councils.

He was given duties in Rome, and he undertook a revision of the Latin Bible, to be based on the Greek manuscripts of the New Testament. He also updated the Psalter containing the Book of Psalms then at use in Rome based on the Septuagint. Though he did not realize it yet, translating much of what became the Latin Vulgate Bible would take many years and be his most important achievement (see Writings– Translations section below).

In Rome he was surrounded by a circle of well-born and well-educated women, including some from the noblest patrician families, such as the widows Lea, Marcella and Paula, with their daughters Blaesilla and Eustochium. The resulting inclination of these women to the monastic life and from the indulgent lasciviousness in Rome, and his unsparing criticism of the secular clergy of Rome, brought a growing hostility against him among the Roman clergy and their supporters. Soon after the death of his patron Damasus (10 December 384), Jerome was forced by them to leave his position at Rome after an inquiry was brought up by the Roman clergy into allegations that he had an improper relationship with the widow Paula.

Additionally, his condemnation of Blaesilla's hedonistic lifestyle in Rome had led her to adopt aescetic practices, but it affected her health and worsened her physical weakness to the point that she died just four months after starting to follow his instructions; much of the Roman populace were outraged at Jerome for causing the premature death of such a lively young woman, and his insistence to Paula that Blaesilla should not be mourned, and complaints that her grief was excessive, were seen as heartless, polarising Roman opinion against him.^[13]

In August 385, he left Rome for good and returned to Antioch, accompanied by his brother Paulinianus and several friends, and followed a little later by Paula and Eustochium, who had resolved to end their days in the Holy Land. In the winter of 385, Jerome acted as their spiritual adviser. The pilgrims, joined by Bishop Paulinus of Antioch, visited Jerusalem, Bethlehem, and the holy places of Galilee, and then went to Egypt, the home of the great heroes of the ascetic life.

At the Catechetical School of Alexandria, Jerome listened to the catechist Didymus the Blind expounding the prophet Hosea and telling his reminiscences of Anthony the Great, who had died 30 years before; he spent some time in Nitria, admiring the disciplined community life of the numerous inhabitants of that "city of the Lord," but detecting even there "concealed serpents," i.e., the influence of Origen of Alexandria. Late in the summer of 388 he was back in Israel, and spent the remainder of his life in a hermit's cell near Bethlehem, surrounded by a few friends, both men and women (including Paula and Eustochium), to whom he acted as priestly guide and teacher.

Painting by Niccolò Antonio Colantonio, showing St. Jerome's removal of a thorn from a lion's paw.

Amply provided by Paula with the means of livelihood and of increasing his collection of books, he led a life of incessant activity in literary production. To these last 34 years of his career belong the most important of his works; his version of the Old Testament from the original Hebrew text, the best of his scriptural commentaries, his catalogue of Christian authors, and the dialogue against the Pelagians, the literary perfection of which even an opponent recognized. To this period also belong most of his polemics, which distinguished him among the orthodox Fathers, including the treatises against the Origenism later declared anathema, of Bishop John II of Jerusalem and his early friend Rufinus. Later, as a result of his writings against Pelagianism, a body of excited partisans broke into the monastic buildings, set them on fire, attacked the inmates and killed a deacon, forcing Jerome to seek safety in a neighboring fortress (416).

It is recorded that Jerome died near Bethlehem on 30 September 420. The date of his death is given by the Chronicon of Prosper of Aquitaine. His remains, originally buried at Bethlehem, are said to have been later transferred to the basilica of Santa Maria Maggiore in Rome, though other places in the West claim some relics — the cathedral at Nepi boasting possession of his head, which, according to another tradition, is in the Escorial.

Translations and commentaries[link]

St Jerome, by Michelangelo Merisi da Caravaggio, 1607, at St John's Co-Cathedral, Valletta, Malta

Jerome was a scholar at a time when that statement implied a fluency in Greek. He knew some Hebrew when he started his translation project, but moved to Jerusalem to strengthen his grip on Jewish scripture commentary. A wealthy Roman aristocrat, Paula, funded his stay in a monastery in Bethlehem and he completed his translation there. He began in 382 by correcting the existing Latin language version of the New Testament, commonly referred to as the Vetus Latina. By 390 he turned to translating the Hebrew Bible from the original Hebrew, having previously translated portions from the Septuagint which came from Alexandria. He was aware the Council of Jamnia, or the mainstream rabbinical Judaism, had rejected the Septuagint as valid Jewish scriptural texts because of what were ascertained as mistranslations along with its Hellenistic heretical elements.^[14][15] He completed this work by 405. Prior to Jerome's Vulgate, all Latin translations of the Old Testament were based on the Septuagint not the Hebrew. Jerome's decision to use a Hebrew text instead of the previous translated Septuagint went against the advice of most other Christians, including Augustine, who thought the Septuagint inspired. Modern scholarship, however, has cast doubts on the actual quality of Jerome's Hebrew knowledge; the Greek Hexapla is now considered as still the main source also for Jerome's "iuxta Hebraeos" translation of the Old Testament.^[16]

For the next 15 years, until he died, Jerome produced a number of commentaries on Scripture, often explaining his translation choices in using the original Hebrew rather than suspect translations. His patristic commentaries align closely with Jewish tradition, and he indulges in allegorical and mystical subtleties after the manner of Philo and the Alexandrian school. Unlike his contemporaries, he emphasizes the difference between the Hebrew Bible "apocrypha" and the Hebraica veritas of the protocanonical books. Evidence of this can be found in his introductions to the Solomonic writings, the Book of Tobit, and the Book of Judith. Most notable, however, is the statement from his introduction to the Books of Samuel:

This preface to the Scriptures may serve as a helmeted [i.e. defensive] introduction to all the books which we turn from Hebrew into Latin, so that we may be assured that what is outside of them must be placed aside among the Apocryphal writings.^[17]

Jerome's commentaries fall into three groups:

• His translations or recastings of Greek predecessors, including fourteen homilies on the Book of Jeremiah and the same number on the Book of Ezekiel by Origen (translated ca. 380 in Constantinople); two homilies of Origen of Alexandria on the Song of Solomon (in Rome, ca. 383); and thirty-nine on the Gospel of Luke (ca. 389, in Bethlehem). The nine homilies of Origen on the Book of Isaiah included among his works were not done by him. Here should be mentioned, as an important contribution to the topography of Israel, his book De situ et nominibus locorum Hebraeorum, a translation with additions and some regrettable omissions of the Onomasticon of Eusebius. To the same period (ca. 390) belongs the Liber interpretationis nominum Hebraicorum, based on a work supposed to go back to Philo and expanded by Origen.
• Original commentaries on the Old Testament. To the period before his settlement at Bethlehem and the following five years belong a series of short Old Testament studies: De seraphim, De voce Osanna, De tribus quaestionibus veteris legis (usually included among the letters as 18, 20, and 36); Quaestiones hebraicae in Genesim; Commentarius in Ecclesiasten; Tractatus septem in Psalmos 10-16 (lost); Explanationes in Michaeam, Sophoniam, Nahum, Habacuc, Aggaeum. After 395 he composed a series of longer commentaries, though in rather a desultory fashion: first on Jonah and Obadiah (396), then on Isaiah (ca. 395-ca. 400), on Zechariah, Malachi, Hoseah, Joel, Amos (from 406), on the Book of Daniel (ca. 407), on Ezekiel (between 410 and 415), and on Jeremiah (after 415, left unfinished).
• New Testament commentaries. These include only Philemon, Galatians, Ephesians, and Titus (hastily composed 387-388); Matthew (dictated in a fortnight, 398); Mark, selected passages in Luke, Revelation, and the prologue to the Gospel of John. Treating Revelation in his cursory fashion, he made use of an excerpt from the commentary of the North African Tichonius, which is preserved as a sort of argument at the beginning of the more extended work of the Spanish presbyter Beatus of Liébana. But before this he had already devoted to the Revelation another treatment, a rather arbitrary recasting of the commentary of Saint Victorinus, with whose chiliastic views he was not in accord, substituting for the chiliastic conclusion a spiritualizing exposition of his own, supplying an introduction, and making certain changes in the text.

Jerome in the desert, tormented by his memories of the dancing girls of Rome.

The works of Hippolytus of Rome and Irenaeus greatly influenced Jerome's interpretation of prophecy.^[18] He noted the distinction between the original Septuagint and Theodotion's later substitution.^[19]

Jerome warned that those substituting false interpretations for the actual meaning of Scripture belonged to the “synagogue of the Antichrist”.^[20] “He that is not of Christ is of Antichrist,” he wrote to Pope Damasus I.^[21] He believed that “the mystery of iniquity” written about by Paul in 2 Thessalonians 2:7 was already in action when “every one chatters about his views.”^[22] To Jerome, the power restraining this mystery of iniquity was the Roman Empire, but as it fell this restraining force was removed. He warned a noble woman of Gaul:

“He that letteth is taken out of the way, and yet we do not realize that Antichrist is near. Yes, Antichrist is near whom the Lord Jesus Christ “shall consume with the spirit of his mouth.” “Woe unto them,” he cries, “that are with child, and to them that give suck in those days.”... Savage tribes in countless numbers have overrun all parts of Gaul. The whole country between the Alps and the Pyrenees, between the Rhine and the Ocean, has been laid waste by hordes of Quadi, Vandals, Sarmatians, Alans, Gepids, Herules, Saxons, Burgundians, Allemanni, and—alas! for the commonweal!-- even Pannonians.^[23]

His Commentary on Daniel was expressly written to offset the criticisms of Porphyry,^[24] who taught that Daniel related entirely to the time of Antiochus IV Epiphanes and was written by an unknown individual living in the 2nd century BC. Against Porphyry, Jerome identified Rome as the fourth kingdom of chapters two and seven, but his view of chapters eight and 11 was more complex. Jerome held that chapter eight describes the activity of Antiochus Epiphanes, who is understood as a "type" of a future antichrist; 11:24 onwards applies primarily to a future antichrist but was partially fulfilled by Antiochus. Instead, he advocated that the “little horn” was the Antichrist:

We should therefore concur with the traditional interpretation of all the commentators of the Christian Church, that at the end of the world, when the Roman Empire is to be destroyed, there shall be ten kings who will partition the Roman world amongst themselves. Then an insignificant eleventh king will arise, who will overcome three of the ten kings... after they have been slain, the seven other kings also will bow their necks to the victor.^[25]

In his Commentary on Daniel, he noted, “Let us not follow the opinion of some commentators and suppose him to be either the Devil or some demon, but rather, one of the human race, in whom Satan will wholly take up his residence in bodily form.”^[25] In interpreting 2 Thessalonians's claim that the Antichrist will sit in God's temple, Jerome preferred the view that the "temple" should be interpreted as the Church, not as the Temple in Jerusalem.^[26]

Jerome identified the four prophetic kingdoms symbolized in Daniel 2 as the Neo-Babylonian Empire, the Medes and Persians, Macedon, and Rome.^[27] Jerome identified the stone cut out without hands as "namely, the Lord and Savior".^[28]

Jerome refuted Porphyry's application of the little horn of chapter seven to Antiochus. He expected that at the end of the world, Rome would be destroyed, and partitioned among ten kingdoms before the little horn appeared.^[29]

Jerome believed that Cyrus of Persia is the higher of the two horns of the Medo-Persian ram of Daniel 8:3.^[30] The he-goat is Greece smiting Persia.^[31] Alexander is the great horn, which is then succeeded by Alexander's half brother Philip and three of his generals.

Historical and hagiographic writings[link]

This unreferenced section requires citations to ensure verifiability.

In the Middle Ages, Jerome was often ahistorically depicted as a cardinal.

Jerome is also known as a historian. One of his earliest historical works was his Chronicle (or Chronicon or Temporum liber), composed ca. 380 in Constantinople; this is a translation into Latin of the chronological tables which compose the second part of the Chronicon of Eusebius, with a supplement covering the period from 325 to 379. Despite numerous errors taken over from Eusebius, and some of his own, Jerome produced a valuable work, if only for the impulse which it gave to such later chroniclers as Prosper, Cassiodorus, and Victor of Tunnuna to continue his annals.

Important also is De viris illustribus, written at Bethlehem in 392, the title and arrangement of which are borrowed from Suetonius. It contains short biographical and literary notes on 135 Christian authors, from Saint Peter down to Jerome himself. For the first seventy-eight authors Eusebius (Historia ecclesiastica) is the main source; in the second section, beginning with Arnobius and Lactantius, he includes a good deal of independent information, especially as to western writers.

Four works of a hagiographic nature are:

• the Vita Pauli monachi, written during his first sojourn at Antioch (ca. 376), the legendary material of which is derived from Egyptian monastic tradition;
• the Vitae Patrum (Vita Pauli primi eremitae), a biography of Saint Paul of Thebes;
• the Vita Malchi monachi captivi (ca. 391), probably based on an earlier work, although it purports to be derived from the oral communications of the aged ascetic Malchus originally made to him in the desert of Chalcis;
• the Vita Hilarionis, of the same date, containing more trustworthy historical matter than the other two, and based partly on the biography of Epiphanius and partly on oral tradition.

The so-called Martyrologium Hieronymianum is spurious; it was apparently composed by a western monk toward the end of the 6th or beginning of the 7th century, with reference to an expression of Jerome's in the opening chapter of the Vita Malchi, where he speaks of intending to write a history of the saints and martyrs from the apostolic times.

Letters[link]

This unreferenced section requires citations to ensure verifiability.

Jerome's letters or epistles, both by the great variety of their subjects and by their qualities of style, form an important portion of his literary remains. Whether he is discussing problems of scholarship, or reasoning on cases of conscience, comforting the afflicted, or saying pleasant things to his friends, scourging the vices and corruptions of the time, exhorting to the ascetic life and renunciation of the world, or breaking a lance with his theological opponents, he gives a vivid picture not only of his own mind, but of the age and its peculiar characteristics.

The letters most frequently reprinted or referred to are of a hortatory nature, such as Ep. 14, Ad Heliodorum de laude vitae solitariae; Ep. 22, Ad Eustochium de custodia virginitatis; Ep. 52, Ad Nepotianum de vita clericorum et monachorum, a sort of epitome of pastoral theology from the ascetic standpoint; Ep. 53, Ad Paulinum de studio scripturarum; Ep. 57, to the same, De institutione monachi; Ep. 70, Ad Magnum de scriptoribus ecclesiasticis; and Ep. 107, Ad Laetam de institutione filiae.

Theological writings[link]

St. Jerome, by Palma il Vecchio

Practically all of Jerome's productions in the field of dogma have a more or less vehemently polemical character, and are directed against assailants of the orthodox doctrines. Even the translation of the treatise of Didymus the Blind on the Holy Spirit into Latin (begun in Rome 384, completed at Bethlehem) shows an apologetic tendency against the Arians and Pneumatomachoi. The same is true of his version of Origen's De principiis (ca. 399), intended to supersede the inaccurate translation by Rufinus. The more strictly polemical writings cover every period of his life. During the sojourns at Antioch and Constantinople he was mainly occupied with the Arian controversy, and especially with the schisms centering around Meletius of Antioch and Lucifer Calaritanus. Two letters to Pope Damasus (15 and 16) complain of the conduct of both parties at Antioch, the Meletians and Paulinians, who had tried to draw him into their controversy over the application of the terms ousia and hypostasis to the Trinity. At the same time or a little later (379) he composed his Liber Contra Luciferianos, in which he cleverly uses the dialogue form to combat the tenets of that faction, particularly their rejection of baptism by heretics.

In Rome (ca. 383) he wrote a passionate counterblast against the teaching of Helvidius, in defense of the doctrine of the perpetual virginity of Mary and of the superiority of the single over the married state. An opponent of a somewhat similar nature was Jovinianus, with whom he came into conflict in 392 (Adversus Jovinianum, Against Jovinianus) and the defense of this work addressed to his friend Pammachius, numbered 48 in the letters). Once more he defended the ordinary Catholic practices of piety and his own ascetic ethics in 406 against the Gallic presbyter Vigilantius, who opposed the cultus of martyrs and relics, the vow of poverty, and clerical celibacy. Meanwhile the controversy with John II of Jerusalem and Rufinus concerning the orthodoxy of Origen occurred. To this period belong some of his most passionate and most comprehensive polemical works: the Contra Joannem Hierosolymitanum (398 or 399); the two closely connected Apologiae contra Rufinum (402); and the "last word" written a few months later, the Liber tertius seu ultima responsio adversus scripta Rufini. The last of his polemical works is the skilfully composed Dialogus contra Pelagianos (415).

Reception by later Christianity[link]

Jerome is the second most voluminous writer (after St. Augustine) in ancient Latin Christianity. In the Roman Catholic Church, he is recognized as the patron saint of translators, librarians and encyclopedists.

He acquired a knowledge of Hebrew by studying with a Jew who converted to Christianity, and took the unusual position (for that time) that the Hebrew, and not the Septuagint, was the inspired text of the Old Testament. The traditional view is that he used this knowledge to translate what became known as the Vulgate, and his translation was slowly but eventually accepted in the Catholic Church.^[32] The later resurgence of Hebrew studies within Christianity owes much to him.

He showed more zeal and interest in the ascetic ideal than in abstract speculation. It was this strict asceticism that made Martin Luther judge him so severely. In fact, Protestant readers are not generally inclined to accept his writings as authoritative. The tendency to recognize a superior comes out in his correspondence with Augustine (cf. Jerome's letters numbered 56, 67, 102-105, 110-112, 115-116; and 28, 39, 40, 67-68, 71-75, 81-82 in Augustine's).

Despite the criticisms already mentioned, Jerome has retained a rank among the western Fathers. This would be his due, if for nothing else, on account of the great influence exercised by his Latin version of the Bible upon the subsequent ecclesiastical and theological development.

In art[link]

The vision of Saint Jerome by Louis Cretey, 17th century, oil on canvas, 150,5 x 127 cm, private collection.

In art, he is often represented as one of the four Latin doctors of the Church along with Augustine of Hippo, Ambrose, and Pope Gregory I. As a prominent member of the Roman clergy, he has often been portrayed anachronistically^[33] in the garb of a cardinal. Even when he is depicted as a half-clad anchorite, with cross, skull and Bible for the only furniture of his cell, the red hat or some other indication of his rank as cardinal is as a rule introduced somewhere in the picture.

He is also often depicted with a lion, "a figment" found in the thirteenth-century Golden Legend by Jacobus de Voragine,^[34] and less often with an owl, the symbol of wisdom and scholarship.^[35] Hagiographies of Jerome talk of his having spent a lot of his years in the Syrian desert, and multiple artists have titled their works "St Jerome in the wilderness"; some of them include Pietro Perugino and Lambert Sustris.^[36] Writing materials and the trumpet of final judgment are also part of his iconography.^[35] He is commemorated on 30 September with a memorial.

See also[link]

Wikisource has original works written by or about: Jerome

• Church Fathers
• Bible translations
• Order of St. Jerome
• Genesius of Arles
• Letter of Jerome to Pope Damasus
• Ferdinand Cavallera

References[link]

Notes

Bibliography

• J.N.D. Kelly, "Jerome: His Life, Writings, and Controversies" (Peabody, MA 1998)
• S. Rebenich, "Jerome" (London and New York, 2002)
• "Biblia Sacra Vulgata," Stuttgart, 1994. ISBN 3-438-05303-9
• This article uses material from Schaff-Herzog Encyclopedia of Religion.

External links[link]

Wikiquote has a collection of quotations related to: Jerome

Wikimedia Commons has media related to: Saint Jerome

• St. Jerome (pdf) from Fr. Alban Butler's Lives of the Saints
• The Life of St. Jerome, Priest, Confessor and Doctor of the Church
•  "St. Jerome". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. 
• Jewish Encyclopedia: Jerome
• St. Jerome – Catholic Online
• St Jerome (Hieronymus) of Stridonium Orthodox synaxarion
• Early Church Fathers. Jerome: Great Translator
• Further reading of depictions of Saint Jerome in art
• What happened on July 21, 365 A.D.? Jerome vindicated

Latin texts[link]

Latin Wikisource has original text related to this article: Biblia Sacra

• Chronological list of Jerome's Works with modern editions and translations cited
• Opera Omnia (Complete Works) from Migne edition (Patrologia Latina, 1844-1855) with analytical indexes, almost complete online edition

Facsimiles[link]

• Migne volume 23 part 1 (1883 edition)
• Migne volume 23 part 2 (1883 edition)
• Migne volume 24 (1845 edition)
• Migne volume 25 part 1 (1884 edition)
• Migne volume 25 part 2 (1884 edition)
• Migne volume 28 (1890 edition?)
• Migne volume 30 (1865 edition)

English translations[link]

• English translations of Biblical Prefaces, Commentary on Daniel, Chronicle, and Letter 120 (tertullian.org)
• Jerome's Letter to Pope Damasus: Preface to the Gospels
• English translation of Jerome's De Viris Illustribus
• The Perpetual Virginity of Blessed Mary
• Lives of Famous Men (CCEL)
• Apology Against Rufinus (CCEL)
• Letters, The Life of Paulus the First Hermit, The Life of S. Hilarion, The Life of Malchus, the Captive Monk, The Dialogue Against the Luciferians, The Perpetual Virginity of Blessed Mary, Against Jovinianus, Against Vigilantius, To Pammachius against John of Jerusalem, Against the Pelagians, Prefaces (CCEL)

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Asher Roth
Background information
Birth name	Asher Paul Roth
Born	(1985-08-11) August 11, 1985 (age 26)
Origin	Morrisville, Pennsylvania, US
Genres	Hip hop
Occupations	Rapper
Years active	2005-present
Labels	Schoolboy, SRC, Def Jam
Associated acts	Nottz Raw, All City Chess Club
Website	asherrothmusic.com

Asher Paul Roth (born August 11, 1985) is an American rapper from Morrisville, Pennsylvania. Roth is signed to Schoolboy Records, SRC, and Def Jam.

Early life[link]

Asher Roth was born and raised in Morrisville, Pennsylvania, a small town about 20 miles northeast of Philadelphia.^[1][2] His mother, Elizabeth (née McConnell), is a yoga instructor, and his father, David Roth, is the executive director of a design firm.^[3][4][5][6] His mother has Scottish ancestry and his paternal grandfather was Jewish.^[7][8] Roth does not consider himself Jewish, although his name often leads people to believe he is.^[9] He attended Pennsbury High School. Growing up, Roth was exposed to little hip hop in his family, with his parents preferring "The Temptations, Earth, Wind & Fire ... Bruce Springsteen and Dire Straits."^[10] According to Roth:

The first CD I ever bought was Dave Matthews Band's Crash ...That is how suburban I am...I finally got into hip hop in '98 when I heard the Annie sample with Jay-Z....When I wrote my 'A Milli' freestyle, that was me listening to 10 years of hip hop and not relating to it at all. Like, Damn I don’t sell coke. Damn, I don’t have cars or 25-inch rims. I don't have guns. I finally got to a point where I had the confidence to do this thing myself, and I was making music for me. And it turns out, a lot of people feel the same way I do.^[11]

Asher has also stated that:

Hip-hop has always been very influential in the ‘burbs, [but] it’s just a matter of where we could relate to it. You find a lot of kids that are really confused. You look at them and they’re dressed out of character. They don’t look right. I figured out, I don’t have to dress this way, but I can still love hip-hop.^[12]

After graduating high school, Roth entered West Chester University and became an Elementary Education major, while continuing to record verses over other people's beats. During sophomore year, Roth posted some of his verses on his MySpace page and sent a Friend Request to Scooter Braun, an Atlanta-based promoter and former VP of Marketing for Jermaine Dupri's So So Def. One week after speaking to Braun, Roth flew down to Atlanta and was immediately signed by Braun, who subsequently became his manager.^[10]

Asher Roth cites Jay-Z and Eminem among his influences in hip hop, mostly by Jay-Z's "Hard Knock Life".^[13]

Roth's lyrics characteristically center around what have been called "middle-class minutiae, some also consider them to be a joke."^[11] Roth's song "I Love College" is about partying after a visit to Penn State, but includes fatuous lyrics such as "I can get pizza a dollar a slice"^[11] that have been identified as "far from threatening".

Music career[link]

After linking up with Braun, Roth moved to Atlanta to pursue a hip-hop career full-time. As industry buzz grew, Roth was courted by a number of labels, including SRC, Def Jam, Warner Bros. Records and Atlantic Records.^[14] Roth would eventually sign a joint venture between Braun's Schoolboy Music and Steve Rifkind, chairman of SRC/Universal Records. On June 13, 2008, Roth put out his first professional release, the Don Cannon and DJ Drama-helmed The Greenhouse Effect mixtape, via the Internet. This resulted in Roth being the second white rapper to be featured on Drama and Cannon’s Gangsta Grillz series.

[edit] 2009: Asleep in the Bread Aisle

Roth started recording a full album in late 2008. It was completed in 2009. The first single was "I Love College" which received many hits across North America. His second single was "Lark on my Go-Kart". After the two singles were released, Roth's studio album Asleep in the Bread Aisle was released on April 20, 2009. He supported his album with a nationwide tour with B.o.B. and Kid Cudi. Asher also joined Blink-182 in the second half of their reunion tour in the fall of 2009.

Roth was featured on the cover of XXL magazine’s annual Top 10 Freshmen: Hip-Hop’s Class ’09 issue.

[edit] 2010-present: The Rawth EP and Is This Too Orange?

After finishing touring in 2009 and releasing a second mixtape, Seared Foie Gras with Quince and Cranberry,^[15] Roth began working on his second studio album. From his friend Boyder's YouTube page, he has been seen working with producers Pharrell Williams and Nottz Raw. While working with Nottz, the two of them decided to collaborate on a project together, due to having a number of records rejected by the label due to sampling & copyright issues.^[16] The end result was an eight track EP, solely produced by Nottz, entitled The Rawth EP. The EP, which features appearances from Colin Munroe, D.A. (of Chester French), Rhymefest and Kardinal Offishall, was released December 27, 2010.^[17] Roth released and promoted "G.R.I.N.D (Get Ready It's a New Day)", the first single off of his upcoming second album, by traveling to different radio stations around the country. Roth revealed four tracks on his upcoming album in a XXL article. One features Game, one is produced by Swizz Beatz and another is titled "Run it Back".^[10] On May 25, it was announced that Roth's second studio album would no longer be called The Spaghetti Tree.^[18] His song with Akon titled "Last Man Standing" is featured on the soundtrack for the videogame Madden NFL 12. In an interview with Rikki Martinez of Power 106 he announced he will be releasing a mixtape titled Pabst & Jazz and revealed the title of his upcoming second album, Is This Too Orange?.^[19] On November 11th, 2011 he released the first offering off Pabst & Jazz, a song titled "Common Knowledge". In November 2011, Roth signed to Def Jam Recordings after several years been signed to SRC Records.

Personal life[link]

Asher Roth is open about his use of cannabis. As stated in an interview conducted and filmed by DJ Vlad, Roth stated his views about the legalization of marijuana and the use of cigarettes:

Cigarettes don't do anything for you except kill you ... I honestly don't believe [marijuana] is the gateway drug, because I use it and I've never done anything else ... I'm trying to be open about my "pot smoking" ...^[20]

Discography[link]

Studio albums[link]

• Asleep in the Bread Aisle (2009)
• Is This Too Orange? (2012)

Mixtapes[link]

• The GreenHouse Effect (2008)
• Seared Foie Gras with Quince and Cranberry (2010)
• Pabst & Jazz (2011)

EPs[link]

• Just Listen (2005)
• The Rawth EP (With Nottz) (2010)

Awards[link]

• MTV Video Music Awards
  • Best New Artist ("I Love College") [Nominated]
  • Best Hip Hop Video ("I Love College") [Nominated]

References[link]

External links[link]

• Official website
• Office page at Facebook

Jeremy Morin
Morin as a Blackhawk in December 2010
Born	(1991-04-16) April 16, 1991 (age 21) Auburn, NY, USA
Height	6 ft 1 in (1.85 m)
Weight	189 lb (86 kg; 13 st 7 lb)
Position	Left Wing
Shoots	Right
NHL team (P) Cur. team	Chicago Blackhawks Rockford IceHogs (AHL)
NHL Draft	45th overall, 2009 Atlanta Thrashers
Playing career	2010–present

Jeremy Morin (born April 16, 1991) is an American professional ice hockey left winger. He is currently playing with the Rockford IceHogs of the American Hockey League (AHL). He played major junior hockey for the Kitchener Rangers of the Ontario Hockey League (OHL), where he was drafted in the second-round, 45th overall, of the 2009 NHL Entry Draft by the Atlanta Thrashers. The Thrashers traded him to the Chicago Blackhawks as part of a seven player deal.

Prior to playing in the OHL, Morin played for the United States National Team Developmental Program (NTDP) for two years, competing in the North American Hockey League. Internationally, at the junior level, he has represented the United States on four occasions, medaling in each junior tournament.