Augustine in His Own Words
The Exegete 187 to text that it is almost unbearable, and they are of such dubious authority that we hesitate to quote them or prove anything by them, lest it be different in Greek. I intended this letter to be short, but somehow or other I find great sweetness in going along as if I were talking to you. But I beg you by the Lord not to disdain to answer all this and to lend me your presence so far as that may be [possible].59
Interpreting Paul
The second issue between Jerome and Augustine was the exegesis of Paul. Jerome had published a commentary on the Epistle to the Galatians, drawing heavily on Origen and other Greek exegetes. Augustine was alarmed by Jerome's interpretation of Gal 2:11–14, which recounts how Paul confronted Peter. Jerome, following Origen, claimed that the dispute between the two apostles was feigned, a "useful lie." Augustine found this interpretation potentially disastrous. In his first letter to Jerome, Augustine sets out the problem. From Letter 28:
(3.3) I have read certain writings, said to be yours, on the Epistles of the Apostle Paul, in which you were attempting to explain some difficulties in Galatians, and I came upon that passage where the Apostle Peter is called back from a dangerous dissimulation. That lying should be defended by such a fine man as you (or by someone else if someone else wrote it) causes me, I confess, no small sorrow; and I shall go on feeling this way until it is refuted—if what disturbs me can be refuted. I think it extremely dangerous to admit that anything in the Sacred Books should be a lie; that is, that those who have composed and written the Scriptures for us should have lied in their books. Of course, one might raise the question whether a good person should ever lie. But it is another question altogether whether a writer of the Holy Scriptures might have lied—but, no, this is not another question: It is no question at all! If we once admit even one "politically useful" lie in that supreme authority, there will be nothing left of those books, because whenever anyone finds something difficult to practice or hard to believe, one will follow this most dangerous precedent and explain it as the idea or practice of a lying author.60
59. Ep. 71.2.3–4.6 (CCL 31A:36–39); trans. Parsons, FOTC 12:325–28 (modified). Later, in ep. 82.5.34– 5.35, Augustine concedes the value of Jerome's translations in debating with Jews, but he continues to worry about the Vulgate's use in churches. Augustine's last word appears years later in civ. Dei 18.43, where he insists on the canonical value and inspiration of the Septuagint, while acknowledging Jerome's contribution. He there nuances his theory of inspiration to include all versions of the Old Testament.
60. Ep. 28.3.3 (CCL 31:94); trans. Parsons, FOTC 12:95–96 (modified). This was initially not delivered. A man named Profuturus, who was to be the original mail-carrier, was elected as bishop of Cirta and died not long after. Another letter, ep. 40, made its way to Rome, and Jerome got wind of Augustine's accusa-