Jerome (347-420): The other things, also, which they find and feign, of themselves, without the authority and testimonies of the Scriptures, as if by apostolical tradition, the sword of God [the word of God in the Scriptures] strikes down. From Jerome’s Commentary on Haggai, Chapter 1 as cited in William Goode, The Divine Rule of Faith and Practice, 2nd ed., (London: John Henry Jackson, 1853), Vol. 3, p. 151.
Jerome (347-420): The sword of God smites whatever they draw and forges from a pretended (quasi) apostolic tradition, without the authority and testimony of the Scriptures. From Jerome’s Commentary on Haggai, Chapter 1 as cited in Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison (Phillipsburg: Presbyterian and Reformed, 1992), Vol. 1, p. 143.
Jerome (347-420): But the word of God smites the other things, which they spontaneously discover, and feign as it were by an apostolical authority, without the authority and testimony of the Scriptures. From Jerome’s Commentary on Haggai, Chapter 1 as cited in George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 168.
Jerome (347-420): The sword of God, which is the living Word of God, strikes through the things which men of their own accord, without the authority and testimonies of Scripture, invent and think up, pretending that it is apostolic tradition. From Jerome’s Commentary on Haggai, Chapter 1 as cited in Martin Chemnitz, Examination of the Council of Trent, Part 1, trans. Fred Kramer (St. Louis: Concordia, 1971), pp. 228–229.
Latin text:Sed et alia quae absque auctoritate et testimoniis Scripturarum quasi traditione apostolica sponte reperiunt atque confingunt, percutit gladius Dei. Commentariorum In Aggaeum Prophetam, 1:11. PL 25:1398.
Note: As for the date of Jerome's birth as indicated above, I have offered the traditional date of his birth, 347 AD. However, in his biography of Jerome, J. N. D. Kelly argues effectively on the basis of the testimony of Prosper of Aquitaine that he was actually born in the year 331 AD. See J. N. D. Kelly, Jerome: His Life, Writings, and Controversies (Peabody: Hendrickson Publishers, reprinted 2000 from the 1975 edition), pp. 337ff.
DTK
Jerome (347-420): The sword of God smites whatever they draw and forges from a pretended (quasi) apostolic tradition, without the authority and testimony of the Scriptures. From Jerome’s Commentary on Haggai, Chapter 1 as cited in Francis Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison (Phillipsburg: Presbyterian and Reformed, 1992), Vol. 1, p. 143.
Jerome (347-420): But the word of God smites the other things, which they spontaneously discover, and feign as it were by an apostolical authority, without the authority and testimony of the Scriptures. From Jerome’s Commentary on Haggai, Chapter 1 as cited in George Finch, A Sketch of the Romish Controversy (London: G. Norman, 1831), p. 168.
Jerome (347-420): The sword of God, which is the living Word of God, strikes through the things which men of their own accord, without the authority and testimonies of Scripture, invent and think up, pretending that it is apostolic tradition. From Jerome’s Commentary on Haggai, Chapter 1 as cited in Martin Chemnitz, Examination of the Council of Trent, Part 1, trans. Fred Kramer (St. Louis: Concordia, 1971), pp. 228–229.
Latin text:Sed et alia quae absque auctoritate et testimoniis Scripturarum quasi traditione apostolica sponte reperiunt atque confingunt, percutit gladius Dei. Commentariorum In Aggaeum Prophetam, 1:11. PL 25:1398.
Note: As for the date of Jerome's birth as indicated above, I have offered the traditional date of his birth, 347 AD. However, in his biography of Jerome, J. N. D. Kelly argues effectively on the basis of the testimony of Prosper of Aquitaine that he was actually born in the year 331 AD. See J. N. D. Kelly, Jerome: His Life, Writings, and Controversies (Peabody: Hendrickson Publishers, reprinted 2000 from the 1975 edition), pp. 337ff.
DTK
