A Roman Mystery: The Lost Tomb of St. Jerome

Posted on 30 September 2026 by Fr. John Zuhlsdorf

Here’s an oldie post for this Feast of St. Jerome.

If there have to be reality TV shows or treasure hunt movies, I propose finding the tomb of St. Jerome (+420) in the Basilica of St. Mary Major in Rome.

I may write a novel!  It would have vampires, I think, and maybe the Mossad.

I have posted something in the past about Jerome’s burial place.  Here it is again.

This is an interesting story and I dug into it a little. This is what I found.

We read in J.N.D. Kelly’s work Jerome: His Life, Writings, and Controversies (Duckworth, 1975, p. 333 – emphasis mine US HERE) :

Apocryphal lives extolling [Jerome’s] sanctity, even his miracles,

were quick to appear, and in the eighth century he was to be acclaimed, along with Ambrose, Augustine, and Gregory the Great, as one of the four Doctors of the Church.[2] In the middle ages his works were eagerly copied, read, and pillaged; while towards the end of the thirteenth century the clergy of Santa Maria Maggiore, at Rome, were to persuade the

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public, perhaps themselves too, that his remains had been transported from Bethlehem to Italy, and could be venerated close to certain presumed fragments of the Saviour’s crib.[3]

Note 2: This was formally ratified by Pope Boniface VIII on 20 Sept. 1295: see Corpus iuris canonici II, 1059 (ed. E. Freidburg, Leipzig, 1879-81). The original number four (the list was later to be greatly expanded) was chosen so that the Doctors could match the Evangelists.

Note 3: The story of their alleged translation, in response to a visionary appearance of Jerome himself, is set out by J. Stilting in Acta Sanctorum XLVI, Sept. VIII, 636 (Antwerp, 1762); it is reprinted in PL 22, 237-40. Stilting also provides a discussion of its date, veracity, etc. on pp. 635-49.

In the Acta Sanctorum for 30 September, under the entry for St. Jerome, …

…we find the following section with its articles:

LXV. Corpus Sancti ex Palestina Romam translatum, depositumque in basilica s. Mariae Majoris. The body of the saint was brought to Rome from Palestine, and put in the Basilica of St. Mary Major.
LXVI. Inquiritur tempus quo Sancti corpus Romam delatum. An investigation is made into the time when the body of the saint was brought back to Rome.
LXVII. Corpus Sancti depositum prope aediculam Praesepis, conditum deinde ibidem altare, sub quo positum, ubi mansit usque ad pontificatum Sixti V, quando dicitur clanculum ablatum & absconditum. The body of the saint was placed near to the small chamber of the Crib, established then right at the same altar, under which it was placed, where it remained until the pontificate of Sixtus V, when it is said to have been secretly taken away and hidden.
LXVIII. Corpus Sancti clanculum ablatum & absconditum dicitur, ne transferretur alio a Sixto V: deinde frequenter frustra quaesitum. The body of the saint is said to have been secretly taken away and hidden lest it were to be transferred to another place by Sixtus V: aftward it is frequently sought in vain.
LXIX. An reliquae, sub altari principe S. Mariae Majoris inventae, videantur illae ipsae, quae ut corpus S. Hieronymi ad illam basilicam fuerunt translatae. Whether the relics found under the main altar of St. Mary Major which had been transferred to that Basilica seem to be the very same as the body of St. Jerome.
LXX. Admodum verisimile & probabile inventas esse S. Hieronymi. Clearly the [relics] found are most like and probably of Saint Jerome.
LXXI. Respondetur ad objectionem ex reliquiis Nepesinis: reliquiae, quae verisimiliter sunt S. Hieronymi sub mensa principis altaris depositae. An objection is answered about the relics at Nepi: relics placed under the main altar which more than likely are those of St. Jerome.
LXXII. Reliquiae Sancti in pluribus civitatibus Italiae, Galliae, Germaniae, Belgii, & aliis provinciis. The relics of the saint in more cities in Italy, France, Germany, Belgium and other provinces.
LXXIII. Cultus S. Hieronymi: festivitates eius & Officia. The veneration of St. Jerome: his feasts and offices.

Meanwhile, the canons of St. Mary Major hold that the bones of Jerome are inside the main altar under the baldachin.  Also, the altar is upheld by four lion’s paws.  Coincidence?

Others say his body is in the Sistine Chapel of St. Mary Major, to the right as you face the main altar, where the Blessed Sacrament is reposed and where the tombs of Popes Sixtus V and St. Pius V are found.

Jean-Léon Gérôme_Sint-Hiëronymus (1874)

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ASK FATHER: WDTPRS – “What to do when the new and old Vulgates differ, the entire context is changed?”

Posted on 30 September 2026 by Fr. John Zuhlsdorf

From a reader…

QUAERITUR:

What is one to do when the new and old Vulgates differ to such a high degree, the entire context is changed? What context is correct?

For example, Psalm 143 from the traditional translation presents the psalmist as desiring rescue from a foreign people, who he describes as, “Their sons are like fresh plants in their youth, their daughters are adorned like a temple, their sheep are plentiful, there’s no outcry in their streets, etc.” The final line provides the context and meaning behind the psalm: “They call those who have such things blessed, but blessed are those whose God is the Lord.”

The newer translation for Psalm 144, in comparison, no longer describes the blessings as belonging to the foreign people. It is now, “May our sons in their youth be like fresh plants, our daughters like pillars cut for a palace, may our sheep increase by thousands, and no outcry in our streets, etc.” The final line is now, “Blessed are those who have such things, blessed are those whose God is the Lord.”

Am I wrong, or are these two interpretations diametrically opposed to one another? The traditional meaning essentially implying that it is better to not have these things, as long as one possesses God, whereas the newer meaning more or less promotes a similar message to the prosperity gospel. How does one determine which context is correct?

Hard stuff.  It challenges me to scrub the rust off of my Patristic training.   It seems appropriate to respond on the Feast of St Jerome.

Pius XII supplied the relevant Catholic principle in Divino afflante Spiritu 20–22, that is, the Council of Trent’s recognition of the Vulgate concerns its ecclesiastical use and doctrinal reliability.  It does not establish its superiority to the original language texts in every textual detail. Ven. Pius encouraged recourse to those texts while maintaining respect for the Vulgate.  You may therefore continue praying the traditional text with confidence even as you know about the sound textual basis of the other reading.

That said, the difference deserves explanation.   This isn’t the easiest stuff to navigate.

A starting point is that the Hebrew-based reading was translated by St. Jerome. In his Psalterium iuxta Hebraeos, Psalm 143:12 begins “ut sint filii nostri … that our sons may be”. Verse 15 begins “beatus populus cuius talia sunt… blessed the people whose possessions are such.”  Hence, the difference existed within ancient Latin biblical tradition long before the Nova Vulgata (Neo-Vulgate).  Jerome’s Hebrew Psalter and the Greek-based Psalter preserved different readings. The latter became the familiar traditional liturgical text.

What follows?

The traditional reading does not imply that flourishing children, flocks, food and peace streets are undesirable. Its warning concerns equating their possession with true happiness. St. Augustine commented on this passage.  He refuses to condemn the people simply because their prosperity. Instead, says the fault is their judgment about what makes a people happy, “blessed” (en in ps 143). The point is that these things cannot substitute for the happiness found in God, and that one must prefer God over any created, earthly advantages.

Anyway, from the point of view of the received Hebrew text, the Hebrew-based version is more linguistically accurate. On the other hand, the merely linguistic put aside, the traditional Latin liturgical text from the Greek-based text, along with its Patristic interpretation, is indispensable and it constitutes though Tradition and liturgical use its own theological locus.

So, I’ll circle back to what Pius XII said, at the top.

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Feast of St. Michael the Archangel, and old project, and a plot

Posted on 29 September 2026 by Fr. John Zuhlsdorf

It being the Feast of St. Michael the Archangel, I am minded of a project a few years ago during the Amazonian Together Walking when the demon idol was venerated in the Vatican Gardens and the demonic idol bowl was ordered by Francis to be placed on the altar above the bones of St. Peter.

There was an initiative to get priests world-wide to recite – at a fixed time – Leo XIII’s Prayer of Exorcism (the so-called long prayer to St Michael – Chapter 3 of Title XI in the Rituale Romanum.) with the intention of expelling diabolical influence from the Vatican.

I fully believe that this is still necessary.

Priests can recite Chapter 3 privately without special permission.  That is not what it will say in your old Rituale.  The Pontifical Commission “Ecclesia Dei” wrote (my emphases) in 2018 to Bp. Dewayne of Venice, FL, that “this prayer should not be used publicly or privately over persons without express permission of the local Ordinary. Further, public use over places or objects is also prohibited without the permission of the Ordinary.  The prayer may be said privately by priests as part of their personal prayer.”  This draws on the 29 Sept 1985 letter from the CDF concerning exorcisms.

This prayer can be prayed publicly over places, etc., specifically as rite of exorcism, but that would require the permission of the local Ordinary.  This project, on the other hand, was private recitation by priests who happen to have gathered in the same place – and they can be in other places, too – for the sake of praying against demonic influence in the Vatican.

Who can doubt that the Devil is constantly on the attack? Who can doubt that prayer by priests against the Devil’s attack is a good thing?

I’ve posted before that I made recordings of the Latin of Chapter 3, the long Prayer to St. Michael for the use of priests and bishops to work on their pronunciation. HERE

NB: Lay People!  Do NOT use this prayer!  Instead, pray the beautiful Lorica of St. Patrick.  PRAYERCAzT: The Lorica of St. Patrick – text and recording

That said, and in view of the events in the Diocese of Libville recently, here’s a rendering of what that proposal might look like were it to become a regular practice in the Eternal City, to give spiritual support to the Holy Father by praying for the purification of the environs in which he must carry out his heavy mandate.

But such an initiative would not be appreciated by the Enemy.

Nor the Enemy’s clerical agents….

Rome.

The afternoon hangs crooked over the small square, its shadows stretching across the cobbles like jailhouse stripes. The church looms above it all, poker-faced and saying nothing. Beyond the Tiber, the Cupola surveys the City like a boss you don’t cross.

The World’s Best Sacristan™ shows up early, giving half an hour to a clock that isn’t his. At the side door of the sacristy, he scans left and right. A few tourists, a few locals. Cobbles and shop doors. He thumbs his phone, pockets it, and ducks inside.

That’s the signal.

All through the neighborhood, priests emerge from alleys and around corners. Cassocks hang like trench coats, Saturnos ride low, and rosaries swing like brass knuckles. Satchels gripped tight, they walk with deliberate steps, eyes cutting across cars and faces. Maybe there are tails from the Vicariate. Maybe there’s nothing. Hats tip to the polite; the punks get stone stares. One by one, the priests disappear into the church, while the Great Roman™ takes up a watchful position by the door.

Inside, the Sacristan brings the place to life. Switches flip, candles catch, and the thurible begins to scorch. They can sense St. Michael already there, sword drawn, staring mean and ready to go.

A priest steps in wearing a gold cope and humeral veil that shine like oncoming headlights through fog. The Blessed Sacrament is exposed. More cassocks arrive, knees bend, and the pews begin to fill. Some priests stay in the aisles, standing like statues in black.

Silence settles over them until a bell chimes like a starter pistol.

Rosaries come down on wood. Black books slide out like heaters before a job. The scrap is on.

Latin pours out like bourbon, smooth and golden. Every voice has its own edge, its own accent, but the words cut clean. This ain’t mumbling. This is battle.

The sound fades slowly, one voice and then another, though some keep whispering. Four priests make for the confessionals. Violet stoles carry grace into the dark: heavy priestly hearts go in, light ones come out. Business handled.

The door keeps swinging. More cassocks arrive, and the prayer goes on. One delayed priest leans toward his brother and whispers, “Amice, non est mihi liber. Tuum, ut recitam…?” A smile, a handoff, and the Rituale slides across the wood like contraband.

The war machine keeps grinding, time ticking away while prayers rise like smoke from the thurible in the sanctuary.

Then the bell sounds again. Benediction. Chant gathers thick beneath the vault, and the Divine Praises rise through the haze. The tabernacle closes, the key is tucked away, and the curtains are straightened.

Genuflections. Sunlight.

Back on the street, the priests go their separate ways, some alone, some in pairs or groups, taking scattered routes through scattered shadows.

One cleric crosses the Tiber by way of the nearby Ponte Sisto, its great circular water passage yawning beneath him like an exit wound. Past shops, cars, and gates, his eyes keep cutting toward the corners. The Vicariate. He remembers the advice. Priests have been burned before.

At the coffee bar, the open door sends out the smell of coffee grounds and floor cleaner. He stops dead as his rosary vanishes into a pocket. His free hand flexes, knuckles tightening before they loosen again. Then he steps inside.

“Tracer.”

At the counter, the only client tosses off his doppio caffè corretto al vetro. He lifts the brim of his fedora and turns from the bar toward the cassocked silhouette framed against the light.

“Monsignore.”

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Full contact martial arts as mandatory seminary training.

Posted on 28 September 2026 by Fr. John Zuhlsdorf

I was in full contact Taekwondo for years, and fencing (epee).

I think seminarians should be schooled in cooking, sewing, basic electrician repair, etc., and martial arts.

It’s synodal!  It’s in … Vatican II!  I don’t repost this because of the writer’s shot at Leo.  Try to have a brain.

Am I wrong?

(Not to mention CC training, which teaches all manner of helpful things about situational awareness and de-escalation.)

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Asking for a friend….

Posted on 28 September 2026 by Fr. John Zuhlsdorf

Pope Leo went to France and said a lot of things.

Among the things he said…

And with you, Europe, firmly rooted in its heritage, will continue to flourish and to inspire the whole world.

To the French Bishops he said…

In this way, you carry forward the heritage you have received from your forefathers in the faith, stretching back to the earliest times of the evangelization of your country.

[…]

Pope Francis wrote to you on the occasion of the reopening of Notre-Dame Cathedral in Paris: “I invite all the baptized who will joyfully enter this Cathedral to feel a legitimate sense of pride, and to reclaim their faith heritage. Dear faithful of Paris and France, this dwelling, which our heavenly Father inhabits, is yours; you are its living stones. Those who preceded you in the faith built it for you” (Message of Pope Francis on the occasion of the Reopening of Notre-Dame Cathedral in Paris, 7 December 2024). Encouraging the baptized to “reclaim their heritage of faith” is now part of your mission as Pastors, as you seek the renewal of the Church in France.

[…]

QUAERITUR:

What is this “heritage” of which he spoke?  Of what is it comprised?

Isn’t the Traditional Latin Mass, Usus Antiquior, which has Gallican influences and was then celebrated in a settled form for half a millennium or so at least part of, not to say “rooted” in, France’s…

… heritage?

…. heritage of faith?

…faith heritage?

… heritage you have received from your forefathers in the faith?

Asking for a friend.

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Daily Rome Shot 1078

Posted on 28 September 2026 by Fr. John Zuhlsdorf

Please remember me when shopping online and use my affiliate links.  US HERE – WHY?  This helps to pay for health insurance, utilities, groceries, and now also my late mother’s place.  At no extra cost, you provide help for which I am grateful.  

I’m available.

And…

And… something I’ll never know but I love and appreciate. It’s for this that we do what we do, right?

White to move and mate in 2.

NB: I’ll hold comments with solutions ’till the next day so there won’t be “spoilers” for others.

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ASK FATHER: “Are limits to the trope-ability of the Kyrie?”

Posted on 27 September 2026 by Fr. John Zuhlsdorf

From a reader…

QUAERITUR:

I am wondering if there are limits to the trope-ability of the Kyrie. Today I attended a parish that my husband and I usually avoid — although it is probably our territorial parish — because of questionable liturgical practices that leave us on edge during Mass (priest holding hands with the altar girls behind the altar during the Our Father, for instance). Today, in between the standard parts of the Kyrie, the choir/a cantor inserted lines in the spirit of: “For all the times we have failed to be open-hearted and welcoming….”

I understood that tropes were supposed to enhance understanding of the theology of the Mass. This seemed to narrow our cry for mercy to a single issue. Is this licit or am I overly critical?

First, we might get into the idea of the Kyrie and tropes.

The Greek acclamation Kyrie eleison probably entered the Roman liturgy from the East by the 6th century and was firmly established by the time of St. Gregory the Great. Hence, it is one of the oldest elements of the Roman Rite.  Its troping, however, took off in the medieval period. From about the 9th c. onward, musicians began inserting short texts, “tropes”, into established chants.  In the Kyrie, the inserted phrases often identified Christ under particular titles or described His saving work, while the underlying Kyrie eleison remained intact.  “Trope” comes from Greek tropos, meaning “a turn, direction, manner, or way” from trepein “to turn.”.   In ancient rhetoric, a trope became a “turn” of expression, that is, a figurative use of language. In medieval liturgy, the term was applied to a textual or musical addition that “turned” or expanded an established chant by inserting explanatory or devotional phrases.  Hence, a Kyrie trope is an added phrase attached to the fixed acclamation Kyrie eleison, usually elaborating who Christ is or what He has done.

Such troped Kyries became extremely elaborate in some medieval uses and were associated with named chant settings. After the Council of Trent, the reform of the Roman Missal greatly reduced them, favoring a more stable liturgical text. The Novus Ordo’s 3rd Form of the Penitential Act is a bit of archeologizing, a return to an older practice.  One might ask if the true good of the people, as the Council Fathers required, was considered.  But I digress.  Anyway, brief Christological invocations are joined to Kyrie eleison.

So, yes, in the Novus Ordo, the Kyrie can be “troped,” but there are limits.  Checking the USCCB’s GIRM, in Penitential Act Form C, the invocations are supposed to be addressed to Christ and to proclaim His saving work. USCCB liturgical guidance explicitly says they should not become a shortened examination of conscience.
So, something like, “Lord Jesus, you came to call sinners: Lord, have mercy” sort of works, but, “For all the times we have failed to be welcoming (to undocumented cultural enrichers who want to take our country and kill us…)” does not.  The second example turns the Kyrie into a list of communal faults rather than an invocation of Christ.  Another one that wouldn’t work would be “Lord Jesus, for using the A/C against Laudato si,…”.  However, something like, “Lord Jesus, you endured the Cross and tomb so that we might be saved”, would fit the bill.

So the short answer is: yes, tropes are permitted, but they should be Christological invocations, not improvised mini-examinations of conscience and certainly not for virtue signaling and woke stuff.

Finally, here is an example of the troped-Kyrie in Gregorian chant, Mass Lux et Origo.

YouTube thumbnailYouTube icon

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From “The Private Diary of Bishop F. Atticus McButterpants” – 26-09-22

Posted on 27 September 2026 by Fr. John Zuhlsdorf

September 22nd, 2026

Dear Diary,

Had Mass at St. Aloysius last Sunday. It’s part of that new merger into the Living Stones Catholic Collaborative.  It’s getting damn complicated to remember the changes.  As Fr. Tommy muttered at the last meeting we might as well call it One Bread Many Buildings. Because we have the parishes in that mandatory Synodal Listening Encounter process Fr. Gilbert slapped up a homily for me about accompaniment, listening, and building bridges. Good stuff but somehow he lost it on the way so I had to improvise.

Not entirely sure what happened. I was tired, breakfast was rushed.  So I’m in the church hall downstairs where they put out vestments and got the servers dressed and Fr. O’Rourke says they they tried confessions before Mass but he was going to stop because nobody believes in that anymore.   Anyway, when it was time for the homily and I was running out of funny stories I spotted one of the confessionals, the old kind like at SnT* like Tommy spiffed up that made McSwiney so pissed off, and I joked that it was a mistake for Fr to cancel because going to confession is the only place where admitting you did it gets you a lighter sentence.  Then, I don’t know what happened, maybe my blood sugar was low, and told them they ought to go to confession.  I said something about “mortal” sin and something about “judgment” and even “hell”.  It was like what I memorized a zillion years ago from the Balt Catechism all rushed back.  I can’t believe I even said receiving communion while knowing you’re in mortal sin is bad.  It’s like I had a stroke or something.  It got really quiet in there and I figured I really stepped in it.  This morning O’Rourke called. 48 for confession last night.  Took forever.  He called up Billy at St Rita’s if he could drive over and help.  Lots of them said it was from what I said. Apparently a couple asked about getting their marriage straightened out and one young men wanted to talk about seminary.

Then the communications girl called. Someone posted a recording with one of those damn phones on the internet!  Jude called and  said, “Well done, Atticus.”  You could hear the grin over the phone which made me grind my teeth.  I dread what Dozer will say.  He’ll call, for sure.  Or the Noonch!  What if word gets to him that I hinted people were sinners?  Then Tommy just happened to drop in.  Yah right.  He was grinning.  “You said people need confession more than they need another committee.’”  “I did not.”   He played the recording.  I did.  So right away I told the comm girl to put out a statement to downplay the sin thing.  She said she’s gonna say that my remarks should not be interpreted “outside the diocesen synodal framework”.  Sounds great.  When we have the priest convocation I’ll tell them to lay off the sin thing from the pulpit ’cause once was enough for now and we have the synod stuff going on which has priority.

From now on Gilbert has to make two copies of the homily.

Meatloaf for lunch today the kind where you bake it with some ketchup on top. It was pretty good but I left a chunk for Chester.  And there were potatoe chips.  It was kinda like being back at lunch time at St Philomena’s with the sisters with those rulers and the old catechism questions.  HA!

*Libville’s “Spirit and Truth” Cathedral is really St. Telesphorus. They didn’t want Telesphorus after he was removed from the calendar in 1970 so they called it “Spirit and Truth” because Fatty’s predecessor wanted the cathedral rectory’s engraved silverware and place settings to have the same initials, ST for Saint Telephrous. The rector at S and T is still Msgr. Seamus Patrick McSwiney (aka “The Irish Setter”), still there from Fatty’s predecessor. His overarching strategy in pastoral life is to do as much nothing as possible.  He is not going to be there much longer… maybe.

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Some recent posts and thanks to benefactors and a chasuble possibly for sale

Posted on 27 September 2026 by Fr. John Zuhlsdorf

Before anything else, I want to thank my regular and occasional benefactors for their kindness.  I pray for you.  My Sunday Mass intention is always for you.

Also I have a budding project over at Substack.  I may “cross post” once in a while, but for the most part, those posts will be different.  Over there I may emphasize readings and orations of the Novus Ordo (since it isn’t going away any time soon and most of you attend it).  Also, I write a weekly offering at One Peter Five, in case you did not know.  These days I’m focused on the Sunday Mass formulary for the Traditional Latin Mass, Vetus Ordo.  I try to tie together the readings and, usually, the Collect with some mordant asides along the way.

Here are some recent posts

Finally, I have not forgotten that some of you are interested in purchasing things that my late-mother crafted.

Also, I am thinking about selling a brilliant red Roman chasuble with fabric woven with griffins made by Gammarelli.  It is great, but Gammarelli didn’t make it quite to my specs. I think I’ve used it twice.  I haven’t even freed up the ties.  Anyway, if there is some priest out there…. drop me a line.  I don’t have many days before my trip to Rome (two, in fact.)

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Your Sunday Sermon Notes – 18th Sunday after Pentecost (N.O.: 26th Ordinary)

Posted on 27 September 2026 by Fr. John Zuhlsdorf

My Sunday Mass intention today is for my benefactors, those of you who donate regularly, ad hoc, or send things.

Too many people today are without good, strong preaching, to the detriment of all. Share the good stuff.

Was there a GOOD point made in the sermon you heard at your Mass of obligation for this 18th Sunday after Pentecost in the Vetus Ordo (26th Ordinary Sunday in the Novus Ordo)?

Tell us about attendance especially for the Traditional Latin Mass.

Any local changes or (hopefully good) news?

A taste of what I offered at 1 Peter 5 this week.

[…]

Consider again the friends on the roof. They saw an obstacle and set their hands to it. St. Augustine of Hippo (+430) found in their action an image of the work of opening Scripture for a hearer who needs to reach Christ. When Jesus seems to be hidden from view in a house beneath a roof, patient teaching and effort makes an opening. Faithful friends do this in other ways as well. They pray, persuade, accompany, and sometimes carry someone whose own strength has failed. A parent teaches a child to pray. A friend helps another return to confession. A parish bears with a weary and difficult priest and prays for him. Such acts may involve inconvenience and cost. I suspect that the men at Capernaum probably had to repair the roof the damaged. Worth it? Absolutely.

[…]

 

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