The Confessions of Saint Jerome; The Most Dangerous Document in the History of Christianity

 

The Confession of Saint Jerome, which he wrote in the fourth century AD, is the most important document in history proving, beyond any doubt, that the current Gospels have suffered from modification, alteration, distortion and poor translation, so that they can in no way be considered as revealed texts . They are certainly very different, and have no connection with that Gospel which the Holy Qur’an indicates that God Almighty revealed to Christ, peace be upon him. The Gospel of Jesus Christ was already present, as evidenced by Paul saying that he preached it: “(...) so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ ” (Romans 15:19). However, the mischievous hands in the church establishment have hidden it in order to impose what they have woven through the councils throughout the ages. I have referred in two previous articles to this speech, the importance of which cannot be disputed, for its certain overthrow of the credibility of the current Gospels. Despite this, given the many comments I received from our Christian brothers and their accusations of lying and slander, I had no choice but to publish a photograph of an edition of the same book, which is in the François Mitterrand Library in Paris, so that our honorable brothers would stop accusing me, especially since I have expressed more than once that given the sensitivity of the topics I address in defense of Islam, which they are striving to uproot unjustly and aggressively, I cannot say any information unless I have the document for it . Or I have a picture of it.. Instead of accusing me and descending to a level that I do not accept for them or for anyone, especially in such serious or fateful topics, it is more beneficial for our honorable brothers to study the truth of the history of current Christianity to know how their beliefs were woven.. Instead of being led by the political tricks of the West aimed at uprooting Islam and Muslims without justification. And if there were no camouflage, obfuscation, and major battles that took place over the origins of these Gospels, the Church would not have prevented its followers from reading them so that they would not discover what was being modified and changed in them. Rather, this institution, with all its steadfast power, would not have needed to impose them in the Council of Trent, in the sixteenth century (that is, until then there were those who objected to what was in them and rejected them) to impose them on the followers on the basis that “God is the true and only author of them.” Then it decided that the followers could read them accompanied by a priest so that he could address any question that might reveal what was in them. Then in the First Vatican Council in 1879, the Church decided that God had inspired the Holy Spirit, who in turn inspired the apostles to write them, which represents a clear retreat from the previous decision. Then in the Second Vatican Council in 1965, they acknowledged that these texts “contain the old and the outdated, even though they represent a true divine educational method.” Oh God, no comment! Below is a photograph of the introduction-confession page that heads Jerome's current version of the Gospels, followed by a translation of the letter into Arabic, and then a commentary on it:


























Photograph of the page of the confession

"The first volume of the works of the monk Jerome
Beginning of the introduction
on the revision of the texts of the four Gospels
To His Holiness Pope Damasus, from Jerome,
you urge me to transform an old work in order to produce a new one, and you want me to be a judge of the copies of all those Gospel texts scattered throughout the world, and to choose from them and decide which of them have deviated or which are really closer to the Greek text.
It is a pious task, but a dangerous adventure, since I will have to change the style of the
ancient world and return it to childhood. And to judge others means at the same time
that they will judge my work. Who among the learned or even the ignorant, when he takes
my book in his hands and notices the change that has occurred in it, in relation to the text he is accustomed to reading, will not shout insults at me and accuse me of being a forger and a sacrilege, because I have dared to add, change, and correct these ancient books? In the face of
such a scandal, there are two things that ease my fear,
the first is that you are the one who ordered me Thus;
and the second matter : that which is false cannot be true.
This is what the most ferocious tongues admit. And if we have to give some credibility to
the manuscripts of the Latin translation, let our enemies tell us which of them is correct, because there are as many
Gospels as there are differences between their texts. And why do they not like me to correct
based on the Greek sources to correct the parts that ignorant translators misunderstood
, or changed in bad faith, or even some pretenders modified.
And if we have to merge the manuscripts, what prevents us from simply returning to the
Greek originals and thus avoiding the errors of bad translations or unsuccessful modifications on
the part of those who imagined themselves to be scholars, or the additions made by sleepy scribes?
I am not talking here about the Old Testament and the Septuagint in Greek, which
did not reach us until three successive translations from Hebrew into Greek and then into
Latin. I do not wish to discuss here what Aquila or Symmachus would have said, or why
Theodosian preferred to take a middle position between the ancient and modern translators. I shall therefore rely on the translation which the apostles may have known.
I am now speaking of the New Testament, undoubtedly written in Greek, with the exception of
the Gospel of Matthew, which was first published in Hebrew in Judea.
This Gospel certainly differs from the one which has reached us, owing to the multiplicity of sources which they used
to compose it. I have preferred to refer to a basic text, and I do not wish to resort to the translations
of the so-called Lucianus or Hesychius, which some defend with unjustifiable ferocity, and who had no right to revise either the Old Testament after the translation of the Septuagint, or to
revise the new texts. The Gospel texts which have come down to us in the languages ​​of different peoples
show the extent of the errors in them. If I have done so with the versions
written in our language, I must confess that I have not benefited from them at all.
This humble introduction proposes that the nominal order of the Gospels should be as follows
: Matthew, Mark, Luke, and John. It has been revised from several
ancient Greek manuscripts. It does not depart very far from the substance of the Latin versions. I have only corrected the parts that seemed far from the true meaning, and left the rest as
they came to us in their original form, and put the letter (B). As for the translations made by
Eusebius of Caesarea, divided into ten parts, according to Ammonius of Alexandria,
I have rendered them into our language only in keeping with the Greek meaning. If any curious person
wishes to know which parts are identical or unique or differ entirely from the division of
ten, he may do so. For errors have accumulated in the course of time in our books, which
makes one Gospel differ from another, and I have indicated them by the letter (H).
Mistakes have been made in trying to reconcile them, so you see a great confusion in
the Latin translations. One writer has said more, and another has added if he imagined
it to be less. And that Mark in many parts quotes from Luke and Matthew, and Matthew quotes from
John and Mark, while each Gospel kept only what was specific to it. Each one of them quoted from the Gospel that fell into his hands. Therefore, when reading the revelation that I propose, there will be no confusion and the similarities between them and what is specific to each of them will be recognized after I have excluded confusion and errors.
In the first revelation, there is agreement between the four Gospels: Matthew, Mark, Luke, and John.
In the second, there is no agreement except between Matthew, Mark, and Luke. In the third, between Matthew
, Luke, and John. In the fourth, between Matthew, Mark, and John.
In the fifth, between Matthew and Luke. In the sixth, between Matthew and Mark. In the seventh, between Matthew and John
. In the eighth, between Luke and Mark. In the ninth, between Luke and John. And in the tenth, you will find everything
that is specific to each Gospel and is not found in the other Gospels. In each Gospel, there are parts of varying length the further we move away from agreement.
The number will be in black, and will include another number under it in red, to indicate in which Gospel that relevant part is found. When you open the book and try to find out which chapter belongs to this or that translation, this will immediately become clear from the number that you have added at the bottom. When you refer to the beginning of the edition in which the lists are together, and thanks to the name of the translation
specified at the beginning of each Gospel, you will find the number of its author with the different titles for each
of them. Next to the latter are the names of the corresponding paragraphs. Thus, you can see
the numbers in the same chapter. Once this information is examined, you can
reach each one, taking into account the numbers that have been specified, and you can know the
similar or identical parts (b).
I hope you are well in Christ and do not forget me, Your Holiness the Pope. " A picture of an old painting of Pope Damasus If we take the most important statements that were included in this speech-introduction, we will find the following: * Pope Damasus (366-384, who headed the papacy for eighteen years) asked Saint Jerome to convert the old books into new books, and to judge





The value of those Gospels scattered around the world is to exclude from them what deviated from the Greek text, - and it is known that the Greek text is not the original text of the Gospels, nor even
the text of the Gospel of Jesus, whose language was Aramaic.
* Jerome's fear of being accused of being a forger and a desecrator of the sacred because he dared to add, change and
correct the ancient books!
* His certain knowledge that what he did was a scandal in the eyes of his followers, - and what a scandal!
* But he is reassured, not only because the Pope himself asked him to make this change
, but because he knows for certain: “that error cannot be truth”... that is,
the prevailing books are error in his view, which is also confirmed by the most ferocious tongues in
attacking him...
* And that the prevailing Latin translation contains errors and differences between its texts...
* And that those who did the translation were ignorant, and changed the texts with bad intentions, and modified them
!...
* And that the text of the Gospel of Matthew written in Hebrew certainly differs from the one in Latin due to
the multiplicity of sources that were used to compose it...
* And that the texts of the Gospels found in different peoples show the extent of the errors and additions in them...
* And that the Latin translation done by Saint Jerome does not deviate much from the content of the previous Latin versions, and that he only corrected the parts that seemed to him far from the true meaning, and left the other parts in their primitive formulation! * And that errors have accumulated in these Gospels, as errors occurred when trying to reconcile them, so there is "severe confusion" in them, considering what the writers added from themselves.. Then he made a list of the compatible and similar parts between the Gospels between their modifications! After this very clear admission, can anyone claim that the current Gospels were revealed by God? Or unjustly slander and equate them with the Holy Quran, in which not a single letter has been changed since God Almighty revealed it until this day?!.. And after presenting this conclusive evidence, I can only appeal to all Muslim officials, especially all those who participate in dialogue conferences, to read and realize that their equating the Holy Quran with the texts of the current Gospels or the entire Bible is a grave violation of the right of Islam, not to say "blasphemy"... for truth cannot be equated with falsehood. To our Christian brothers of all sects, I can only repeat what I have said before: There is no personal enmity between me and any creature, and I do not criticize Christianity as a religion in itself, but I am against the process of imposing it on the world, against Christianizing the world and against uprooting Islam and Muslims, so that whoever wants to believe may believe and whoever wants to disbelieve may disbelieve, but Christianizing Muslims is unacceptable by all standards, for the religion in the sight of God is Islam. Below is the full Latin text of Saint Jerome’s letter, so that whoever of our honorable brothers wishes to review its translation.

Sancti Hieronymi operum Tomus Primus

Incipit praefatio

Sti Hieronymi Presbyteri in

Quatuor evangelia

Beatissimo Papae Damaso Hieronymus

Novum opus facere me cogis ex veteri: ut post exemplaria Scripturarum toto or be dispersa, quasi quidam arbiter sedeam: & quia inter se variant, quae sint illa quae quam Graeca consentiant veritate, decernam. Pius labor, sed periculosa praesumtio, judicare of coeteris, ipsum ab omnibus judicandum: senis mutare linguam, & canescentem jam mundum ad initia retrahere parvulorum. If the doctor is part of the document, there is a large volume of information available, and it will save a lot of money, and it will save a lot of quotations; Non status erumpat in vocem, my falsarium, my clamans esse sacrilegum, qui audeam aliquid in veteribus libris addere, mutare, corrigere? Adversus quam invidiam duplex caussa me sonolatur: quod & tu qui summus sacerdos es, fieri jubes: & verum non esse quod variat, etiam maledicorum testimonio comprobatur. Si enim Latinis exemplariabus fides est adhibenda, respondeant quibus: tot enim sunt exemplaria paene quot codices. Since the original veritas is due to the content: with no ad Graecam origin or revertentes, what does the vitiosis interpretibus male edita have, in a praesumtoribus imperitis emendata perversius, in the libraries dormitantibus aut sunt, aut mutata, corrigimus? This is the first time that the Veteri dispute the Testament, quod à septuaginta with the Aquila, with the Symmachus sapiant, quare Theodotion between novos and veteres medius incedat. Sit illa vera interpretatio quam Apostoli probaferunt. De novo nunc loquor Testamento: quod Graecum esse non dubium est, excepto Apostolo Matttheo, qui primus in Judaea Evangelium Christi Hebraïcis litteris editit. There is a number in the middle of the list, and (a) different parts of the text that appear: one of the other fonts. Praetermitto eos codees quos à Luciano & Hesychio nuncupatos, paucorum hominum asserit perversa contentio: quibus utique nec in veteri Instrumento post septuaginta Interpretes emendare qui licuit, nec in novo profuit emendasse: quam multitarum gentium linguis Scriptura ante translata, doceat false as quae addita sunt. Igitur haec praesens praefatiuncula icetur quattuor tantum Evangelia, quorum ordo est iste, Matthaeus, Marcus, Lucas, Johannes: codicum Graecorum emendata collatione, sed veterum. There is no multum in the Latin language due to discrepant, it is cold (b)temperature, but his tantum due to the vide bantur is more correct, reliqua manere pateremur ut fuerant. Canones quoque, quos Eusebius Caesariensis Episcopus Alexandrinum sequutus Ammonium, in December numeros ordinavit, sicut in Graeco habentur, expressimus. Quod si quis de curiosis voluerit nosse, quae in Evangeliis, vel eadem, vel vicina, vel sola sint, eorum diferente cognoscat. Magnus siquidem hic in nostris codecibus error inolevit, dum quod in eadem re alius Evangelista plus dixit, in alio quia minus putaverint, (c)addiderunt. Many people feel the same way as a literal expression, which is the main reason behind it,ad ejus exemplum coeteros quoque aestimaverit emendandos. Unde accidit ut apud our mixta sint omnia, & in Marco plura Lucae atque Matthaei, Rursum in Matthaeo plura Johannis & Marci, & in coeteris reliquorum quae aliis propria sunt, inveniantur. There are many canons that are subject to sunt, cause sublato error, & similar errors, & sing to the same rest. In Canone primo concordant quattuor, Mattheeus, Marcus, Lucas, Johannes. In second place, Matthaeus, Marcus, Lucas. In tertio tres, Matthaeus, Lucas, Johannes. In quarters, Matthaeus, Marcus, Johannes. In quinto duo, Matthaeus, Lucas. In sexto, Matthaeus, Marcus. In septimo duo, Matthaeus, Johannes. In octavo duo, Lucas, Marcus. In non duo, Lucas, Johannes. In decimo, propria (a) unusquisque quae non habentur in aliis, ediderunt. Singulis vero Evangeliis: ab uno incipiens usque ad sinem librorum, dispar numerus increscit. There is a small color text, sub se habet alium ex minio numerum discolorem, quid ad decem usque procedens, indicat prior numerus, in quo sit canone requirendus. Quum igitur aperto codice, verbi gracia, illud sive, illud capitulum scire volueris cujus Canonis sit, status ex subjecto numero doceberis, & recurrens ad principia, in quibus Canonem est distincta congeries, eodemque statusim canone ex titulo frontis invento, illum quem quaerebas numerum ejusdem Evangelistae, qui & ipse ex inscriptione signatur, invenies; Atque à vicino caeterorum tramitibus inspectis, quos numeros è beant region, annotabis: & quum scieris recurres ad volumina singolorum, & sine mora repertis numeris quos ante signaveras, reperies & loca in quibus vel eadem, vel vicina didixerunt (b). Opto ut in Christo valeas, & my men are Papa's beatissime.& recurrens ad principia, in quibus Canonem est distincta congeries, eodemque statusim Canone ex titulo frontis invento, illum quem quaerebas numerum ejusdem Evangelistae, qui & ipse ex inscriptione signatur, invenies; Atque à vicino caeterorum tramitibus inspectis, quos numeros è beant region, annotabis: & quum scieris recurres ad volumina singolorum, & sine mora repertis numeris quos ante signaveras, reperies & loca in quibus vel eadem, vel vicina didixerunt (b). Opto ut in Christo valeas, and my mother's father beatissime.& recurrens ad principia, in quibus Canonem est distincta congeries, eodemque statusim Canone ex titulo frontis invento, illum quem quaerebas numerum ejusdem Evangelistae, qui & ipse ex inscriptione signatur, invenies; Atque à vicino caeterorum tramitibus inspectis, quos numeros è beant region, annotabis: & quum scieris recurres ad volumina singolorum, & sine mora repertis numeris quos ante signaveras, reperies & loca in quibus vel eadem, vel vicina didixerunt (b). Opto ut in Christo valeas, & my men are Papa's beatissime.

(a) Ita MSS. omnes antiquiores ac melioris notae. Aliquot recentiores cum

editis legunt, in diversos rivulorum tramites: vel, ad diversosos, G c.

(b) Codes MSS. quamplures, imperavimus

(c) Consule quae in Prolegomenis nostris diximus de Latino Matthaei Evangelio usu recepto in Ecclesia ante Hieronymum, ubi exempla proposuimus additamentorum hujusmadi.