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Wikipedia says this about Jerome.
He is best known for his new translation of the Bible into Latin, which has since come to be called the Vulgate and his list of writings are extensive.[2] (See Jerome and Early Church Fathers, Chapter 135)
He is recognized by the Catholic Church as a saint and Doctor of the Church, and his version of the Bible is still an important text in Catholicism. He is also recognized as a saint by the Eastern Orthodox Church,So he has great respect in Rome and other religious organisations.
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 wrote and translated much Christian writing. Chances are his works have affected us to some degree.
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. 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.
So some of his readers didn't think his writings were authoritative.
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,
What is interesting about this man is that he had a great impact in translating the bible and other writings and showed an apologetic tendency against the Arians and Pneumatomachoi in his translations. Does that mean he was a Trinitarian and that he translated documents with a bias toward his belief?
Regarding that doctrine and the controversy around it, the Vatican's web site has this paragraph:
http://www.vatican.va/holy_fa….en.html37. He ever paid submissive homage to the Church, our supreme teacher through the Roman Pontiffs. Thus, with a view to putting an end to the controversy raging in the East concerning the mystery of the Holy Trinity, he submitted the question to the Roman See for settlement, and wrote from the Syrian desert to Pope Damasus as follows:
I decided, therefore, to consult the Chair of Peter and that Roman faith which the Apostle praised; I ask for my soul's food from that city wherein I first put on the garment of Christ. . .I, who follow no other leader save Christ, associate myself with Your Blessedness, in communion, that is, with the Chair of Peter. For I know the Church was built upon that Rock. . . I beg you to settle this dispute. If you desire it I shall not be afraid to say there are Three Hypostases. If it is your wish let them draw up a Symbol of faith subsequent to that of Nicaea, and let us orthodox praise God in the same form of words as the Arians employ.Does anyone have anything to add about this man and his impact on early Christian writings?
Hi t8,
http://www.answers.com/topic/st-jeromeLong after the apostasy he fostered falsehoods
And the fruit ?
http://www.catholic.org/saints/saint.php?saint_id=10
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