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 and against sexual immorality among the clergy, 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.
Because there was no distinct line between personal documents and those meant for publication, we frequently find in his letters both confidential messages and treatises meant for others besides the one to whom he was writing.

Due to the time he spent in Rome among wealthy families belonging to the Roman upper-class, Jerome was frequently commissioned by women who had taken a vow of virginity to write to them in guidance of how to live their life.
As a result, he spent a great deal of his life corresponding with these women about certain abstentions and lifestyle practices.
These included the clothing she should wear, the interactions she should undertake and how to go about conducting herself during such interactions, and what and how she ate and drank.

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.
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 and against sexual immorality among the clergy, 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. Because there was no distinct line between personal documents and those meant for publication, we frequently find in his letters both confidential messages and treatises meant for others besides the one to whom he was writing.
Due to the time he spent in Rome among wealthy families belonging to the Roman upper-class, Jerome was frequently commissioned by women who had taken a vow of virginity to write to them in guidance of how to live their life. As a result, he spent a great deal of his life corresponding with these women about certain abstentions and lifestyle practices. These included the clothing she should wear, the interactions she should undertake and how to go about conducting herself during such interactions, and what and how she ate and drank.
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.
Jerome