Origen insisted on catholic interpretation of Scripture, as it is offered in the Church: audiens in Ecclesia verbum Dei catholice tractari [hearing in the Church the Word of God presented in the catholic manner (in Lev. hom., 4.5)].

Heretics, in their exegesis, ignore precisely the true “intention” or the voluntas of the Scripture: qui enim neque juxta voluntatem Scripturarum neque juxta fidei veritatem profert eloquia Dei, seminat triticum et metit spinas [those who present the words of God, not in conjunction with the intention of the Scriptures, nor in conjunction ‘with the truth of faith, have sown wheat and reaped thorns (in Jerem. hom., 7.3)].

The “intention” of the Holy Writ and the “Rule of faith” are intimately correlated and correspond to each other. This was the position of the Fathers in the Fourth century and later, in full agreement with the teaching of the Ancients. With his usual sharpness and vehemence of expression, St. Jerome, this great man of Scripture, has voiced the same view:

Marcion and Basilides and other heretics… do not possess the Gospel of God, since they have no Holy Spirit, without which the Gospel so preached becomes human. We do not think that Gospel consists of the words of Scripture but in its meaning; not on the surface but in the marrow, not in the leaves of sermons but in the root of meaning. In this case Scripture is really useful for the hearers when it is not spoken without Christ, nor is presented without the Fathers, and those who are preaching do not introduce it without the Spirit… It is a great danger to speak in the Church, lest by a perverse interpretation of the Gospel of Christ, a gospel of man is made (in Galat., I, 1. II; M. L. XXVI, c. 386).

There is the same preoccupation with the true understanding of the Word of God as in the days of St. Irenaeus, Tertullian, and Origen. St. Jerome probably was simply paraphrasing Origen.