Early Church Fathers Scripture Index : Texts
Matthew 8:32
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 83, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Modesty. (HTML)
Certain General Principles of Parabolic Interpretation. These Applied to the Parables Now Under Consideration, Especially to that of the Prodigal Son. (HTML)
CCEL Footnote 811 (In-Text, Margin)
... by means of which power the apostle withal notes that “in the wisdom of God, the world through wisdom knew not God,” —(wisdom) which, of course, it had received originally from God. This (“substance”), accordingly, he “squandered;” having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over “swine,” to feed that flock familiar to demons,[Matthew 8:30-34] where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread. He remembers his Father, God; he returns to Him when he has been satisfied; he receives ...
Ante-Nicene Fathers, Volume 9, page 371, footnote 2 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book VI. (HTML)
The Name of the Place Where John Baptized is Not Bethany, as in Most Copies, But Bethabara. Proof of This. Similarly “Gergesa” Should Be Read for “Gerasa,” In the Story of the Swine. Attention is to Be Paid to the Proper Names in Scripture, Which are Often Written Inaccurately, and are of Importance for Interpretation. (HTML)
... friend of the Saviour, than Bethany, the House of obedience? Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it. In the matter of proper names the Greek copies are often incorrect, and in the Gospels one might be misled by their authority. The transaction about the swine, which were driven down a steep place by the demons and drowned in the sea, is said to have taken place in the country of the Gerasenes.[Matthew 8:32] Now, Gerasa is a town of Arabia, and has near it neither sea nor lake. And the Evangelists would not have made a statement so obviously and demonstrably false; for they were men who informed themselves carefully of all matters connected with Judæa. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 84, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
On the Morals of the Manichæans. (HTML)
Description of the Symbol of the Hands Among the Manichæans. (HTML)
CCEL Footnote 181 (In-Text, Margin)
54. We must now notice and discuss the symbol of the hands. And, in the first place, your abstaining from the slaughter of animals and from injuring plants is shown by Christ to be mere superstition; for, on the ground that there is no community of rights between us and brutes and trees, He both sent the devils into an herd of swine,[Matthew 8:32] and withered by His curse a tree in which He had found no fruit. The swine assuredly had not sinned, nor had the tree. We are not so insane as to think that a tree is fruitful or barren by its own choice. Nor is it any reply to say that our Lord wished in these actions to teach some other truths; for every one knows that. But ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 170, 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 avows his disbelief in the Old Testament and his disregard of its precepts, and accuses Catholics of inconsistency in neglecting its ordinances, while claiming to accept it as authoritative. Augustin explains the Catholic view of the relation of the Old Testament to the New. (HTML)
CCEL Footnote 353 (In-Text, Margin)
... things "were written for our learning, upon whom the end of the world is come." What you object to in sacrifice is the slaughter of animals, though the whole animal creation is intended conditionally in some way for the use of man. You are merciful to beasts, believing them to contain the souls of human beings, while you refuse a piece of bread to a hungry beggar. The Lord Jesus, on the other hand, was cruel to the swine when He granted the request of the devils to be allowed to enter into them.[Matthew 8:32] The same Lord Jesus, before the sacrifice of His passion, said to a leper whom He had cured, "Go, show thyself to the priest, and give the offering, as Moses commanded, for a testimony unto them." When God, by the prophets, repeatedly declares that ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 300, footnote 2 (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 906 (In-Text, Margin)
... first the tares into bundles to burn them." The servants, however, were stopped when they wished to do this prematurely: "Lest by chance, when ye would gather the tares, ye root up the wheat also with them." Thus the true and good God alone knows when, to whom, and by whom to order anything, or to permit anything. In the same way, this human goodness, or folly rather, might object to the Lord’s permitting the devils to enter the swine, which they asked to be allowed to do with a mischievous intent,[Matthew 8:31-32] especially as the Manichæans believe that not only pigs, but the vilest insects, have human souls. But setting aside these absurd notions, this is undeniable, that our Lord Jesus Christ, the only son of God, and therefore the true and good God, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 144, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of His Coming into His Own Country, and of the Astonishment of the People at His Doctrine, as They Looked with Contempt Upon His Lineage; Of Matthew’s Harmony with Mark and Luke in This Section; And in Particular, of the Question Whether the Order of Narration Which is Presented by the First of These Evangelists Does Not Exhibit Some Want of Consistency with that of the Other Two. (HTML)
CCEL Footnote 1032 (In-Text, Margin)
... such a manner as to make the balance of credibility rest on the side of the supposition, that what followed in immediate historical sequence was rather the occurrences which these two latter evangelists both insert in near connection [with the parables],—namely, the incidents of the ship in which Jesus was asleep, and the miracle performed in the expulsion of the devils in the country of the Gerasenes, —two events which Matthew has already recalled and introduced at an earlier stage of his record.[Matthew 8:23-34] At present, therefore, we have to consider whether [Matthew’s report of] what the Lord spoke, and what was said to Him in His own country, is in concord with the accounts given by the other two, namely, Mark and Luke. For, in widely different and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 139, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLIII (HTML)
CCEL Footnote 1291 (In-Text, Margin)
... was heard, who says, “I cried unto the Lord with my voice, and He heard me out of His holy hill.” Let no one of those that are without that mountain, hope to be heard unto eternal life. For many are heard in their prayers for many things. Let them not congratulate themselves on being heard; the devils were heard in their prayer, that they might be sent into the swine. Let us desire to be heard unto eternal life, by reason of our longing, through which we say, “Send out Thy Light and Thy Truth.”[Matthew 8:31-32] That is a “Light” which requires the eye of the heart. For “Blessed” (He saith) “are the pure in heart, for they shall see God.” We are now on His Hill, that is, in His Church, and in His Tabernacle. The “tabernacle” is for persons sojourning; the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 539, footnote 5 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XXVIII on Rom. xv. 8. (HTML)
CCEL Footnote 1635 (In-Text, Margin)
... you. In this way, when He is come ye will continually keep to all good things. For just as food maintaineth our life, and by this ruleth the body, so if we have good works, we shall have the Spirit; and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flieth away. But if we be deserted by the Spirit, we shall also halt in our works. For when this hath gone, the unclean one cometh: this is plain from Saul. For what if he doth not choke[Matthew 8:32] us as he did him, still he strangles us in some other way by wicked works. We have need then of the harp of David, that we may charm our souls with the divine songs, both these, and those from good actions. Since if we do the one only, and while we ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 213, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2637 (In-Text, Margin)
41. But what is to be said of those who, from vain glory or arrogance, speak unrighteousness against the most High, arming themselves with the insolence of Jannes and Jambres, not against Moses, but against the truth, and rising in opposition to sound doctrine? Or of the third class, who through ignorance and, its consequence, temerity, rush headlong against every form of doctrine in swinish fashion, and trample under foot the fair pearls[Matthew 8:32] of the truth?