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

Jerome 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.

Jerome 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.
Some find the Council of Trent's declaration of the "authenticity" of the Vulgate as an obstacle to accepting later scholarship, such as linguist studies on the sacrificial nature of the Mass.
Jerome is the second most voluminous writer (after Augustine of Hippo) in ancient Latin Christianity. In the Catholic Church, he is recognized as the patron saint of translators, librarians and encyclopedists.
Jerome 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.
Jerome 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. Some find the Council of Trent's declaration of the "authenticity" of the Vulgate as an obstacle to accepting later scholarship, such as linguist studies on the sacrificial nature of the Mass.
Jerome