Early Church Fathers Scripture Index : Texts
Matthew 8:9
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 326, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter VII.—The mother Achamoth, when all her seed are perfected, shall pass into the Pleroma, accompanied by those men who are spiritual; the Demiurge, with animal men, shall pass into the intermediate habitation; but all material men shall go into corruption. Their blasphemous opinions against the true incarnation of Christ by the Virgin Mary. Their views as to the prophecies. Stupid ignorance of the Demiurge. (HTML)
CCEL Footnote 2748 (In-Text, Margin)
... unassisted] man, or that it was simply a crafty device of the lower [and baser order of men]. He remained thus ignorant until the appearing of the Lord. But they relate that when the Saviour came, the Demiurge learned all things from Him, and gladly with all his power joined himself to Him. They maintain that he is the centurion mentioned in the Gospel, who addressed the Saviour in these words: “For I also am one having soldiers and servants under my authority; and whatsoever I command they do.”[Matthew 8:9] They further hold that he will continue administering the affairs of the world as long as that is fitting and needful, and specially that he may exercise a care over the Church; while at the same time he is influenced by the knowledge of the reward ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 363, footnote 3 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Profit of Believing. (HTML)
Section 32 (HTML)
CCEL Footnote 1752 (In-Text, Margin)
... out, that He should be believed in, ye cry out against it. He used to praise such as believe in Him, ye blame them. But unless either He should change water into wine, to omit other (miracles), if men would follow Him, doing no such, but (only) teaching; either we must make no account of that saying, “Believe ye God, believe also Me;” or we must charge him with rashness, who willed not that He should come into his house, believing that the disease of his servant would depart at His mere command.[Matthew 8:8-9] Therefore He bringing to us a medicine such as should heal our utterly corrupt manners, by miracles procured to Himself authority, by authority obtained Himself belief, by belief drew together a multitude, by a multitude possessed antiquity, by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 428, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
Of Holy Virginity. (HTML)
Section 32 (HTML)
CCEL Footnote 2106 (In-Text, Margin)
... such as perhaps may be enough for my purpose. His discourse, the first which He delivered to His disciples at greater length, began from this. “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” And these without all controversy we take to be humble. The faith of that Centurion He on this account chiefly praised, and said that He had not found in Israel so great faith, because he believed with so great humility as to say, “I am not worthy that thou shouldest enter under my roof.”[Matthew 8:5-10] Whence also Matthew for no other reason said that he “came” unto Jesus, (whereas Luke most plainly signifies that he came not unto Him himself, but sent his friends,) save that by his most faithful humility he himself came unto Him more than they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 301, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 909 (In-Text, Margin)
... Lord Jesus Christ Himself ordering this money to be given to Cæsar, which John tells the soldiers to be content with. "Give," He says, "to Cæsar the things that are Cæsar’s." For tribute-money is given on purpose to pay the soldiers for war. Again, in the case of the centurion who said, "I am a man under authority, and have soldiers under me: and I say to one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it," Christ gave due praise to his faith;[Matthew 8:9-10] He did not tell him to leave the service. But there is no need here to enter on the long discussion of just and unjust ways.
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 341, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus does not think it would be a great honor to sit down with Abraham, Isaac and Jacob, whose moral characters as set forth in the Old Testament he detests. He justifies his subjective criticism of Scripture. Augustin sums up the argument, claims the victory, and exhorts the Manichæans to abandon their opposition to the Old Testament notwithstanding the difficulties that it presents, and to recognize the authority of the Catholic Church. (HTML)
CCEL Footnote 1078 (In-Text, Margin)
... length in Matthew’s ingenious narrative? But the passage is corrupt. For, in describing the centurion’s application to Jesus, Matthew says that he came himself to ask for a cure; while Luke says he did not, but sent elders of the Jews, and that they, in case Jesus should despise the centurion as a Gentile (for they will have Jesus to be a thorough Jew), set about persuading Him, by saying that he was worthy for whom He should do this, because he loved their nation, and had built them a synagogue;[Matthew 8:5-13] here again taking for granted that the Son of God was concerned in a pagan centurion having thought it proper to build a synagogue for the Jews. The words in question are, indeed, found in Luke also, perhaps because on reflection he thought they ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 344, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus does not think it would be a great honor to sit down with Abraham, Isaac and Jacob, whose moral characters as set forth in the Old Testament he detests. He justifies his subjective criticism of Scripture. Augustin sums up the argument, claims the victory, and exhorts the Manichæans to abandon their opposition to the Old Testament notwithstanding the difficulties that it presents, and to recognize the authority of the Catholic Church. (HTML)
CCEL Footnote 1083 (In-Text, Margin)
... Jesus "beseeching Him, and saying;" while Luke says that he sent to Jesus the elders of the Jews with this same request, that He would heal his servant who was sick; and that when He came near the house he sent others, through whom he said that he was not worthy that Jesus should come into his house, and that he was not worthy to come himself to Jesus. How, then, do we read in Matthew, "He came to Him, beseeching Him, and saying, My servant lieth at home sick of the palsy, and grievously tormented?"[Matthew 8:5-13] The explanation is, that Matthew’s narrative is correct, but brief, mentioning the centurion’s coming to Jesus, without saying whether he came himself or by others, or whether the words about his servant were spoken by himself or through others. But ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 126, footnote 1 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
An Explanation of the Circumstance that Matthew Tells Us How the Centurion Came to Jesus on Behalf of His Servant, While Luke’s Statement is that the Centurion Despatched Friends to Him. (HTML)
CCEL Footnote 862 (In-Text, Margin)
48. After these things, Matthew proceeds with his narrative in the following terms: “And when Jesus was entered into Capharnaum, there came unto Him a centurion, beseeching Him, and saying, Lord, my servant lieth at home sick of the palsy, and he is grievously tormented;” and so forth, on to the place where it is said, “And his servant was healed in the self-same hour.”[Matthew 8:5-13] This case of the centurion’s servant is related also by Luke; only Luke does not bring it in, as Matthew does, after the cleansing of the leper, whose story he has recorded as something suggested to his recollection at a later stage, but introduces it after the conclusion of that lengthened sermon already ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 299, footnote 5 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. viii. 8, ‘I am not worthy that thou shouldest come under my roof,’ etc., and of the words of the apostle, 1 Cor. viii. 10, ‘For if a man see thee who hast knowledge sitting at meat in an idol’s temple,’ etc. (HTML)
CCEL Footnote 2172 (In-Text, Margin)
4. But whence did he get such confidence? “I also,” saith he, “am a man set under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh: and to my servant, Do this, and he doeth it.”[Matthew 8:9] I am an authority to certain who are placed under me, being myself placed under a certain authority above me. If then I a man under authority have the power of commanding, what power must Thou have, whom all powers serve? Now this man was of the Gentiles, for he was a centurion. At that time the Jewish nation had soldiers of the Roman empire among them. There he was engaged ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 110, footnote 1 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IV. 43–54. (HTML)
CCEL Footnote 352 (In-Text, Margin)
... may not wither? “And shall sit down,” saith He, “with Abraham, and Isaac, and Jacob.” At what banquet, in case thou dost not invite to ever living, but to much drinking? Where, “shall sit down? In the kingdom of heaven.” And how will it be with them who came of the stock of Abraham? What will become of the branches with which the tree was full? What but to be cut off, that these may be grafted in? Show us that they shall be cut off: “But the children of the kingdom shall go into outer darkness.”[Matthew 8:5-12]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 363, footnote 9 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VII. First Conference of Abbot Serenus. On Inconstancy of Mind, and Spiritual Wickedness. (HTML)
Chapter V. On the perfection of the soul, as drawn from the comparison of the Centurion in the gospel. (HTML)
... figure drawn in the case of the centurion in the gospel; whose virtue and consistency, owing to which he was not led away by the rush of thoughts, but in accordance with his own judgment either admitted such as were good, or easily drove away those of the opposite character, are described in this tropical form: “For I also am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.”[Matthew 8:9] If then we too strive manfully against disturbances and sins and can bring them under our own control and discretion, and fight and destroy the passions in our flesh, and bring under the sway of reason the swarm of our thoughts, and drive back from ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 431, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter XIV. How God makes trial of the strength of man's will by means of his temptations. (HTML)
... His word, yet He chose to offer His bodily presence, saying: “I will come and heal him:” but when the centurion overcame this offer of His by the ardour of still more fervent faith, and said: “Lord, I am not worthy that Thou shouldest come under my roof: but speak the word only and my servant shall be healed,” the Lord marvelled at him and praised him, and put him before all those of the people of Israel who had believed, saying: “Verily, I say unto you, I have not found so great faith in Israel.”[Matthew 8:7-10] For there would have been no ground for praise or merit, if Christ had only preferred in him what He Himself had given. And this searching trial of faith we read that the Divine righteousness brought about also in the case of the grandest of the ...