Early Church Fathers Scripture Index : Texts
Matthew 26:52
There are 14 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 73, footnote 14 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Concerning Military Service. (HTML)
CCEL Footnote 319 (In-Text, Margin)
... sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters —God and Cæsar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away?[Matthew 26:52] For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbe**d every soldier. No dress is lawful among us, if assigned to ...
Ante-Nicene Fathers, Volume 4, page 435, footnote 1 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book II (HTML)
Chapter X (HTML)
... “Jesus of Nazareth.” Jesus said to them, “I told you I am He; if then ye seek Me, let these go away.” Nay, even to Him who wished to help Him, and who smote the high priest’s servant, and cut off his ear, He said: “Put up thy sword into its sheath: for all they who draw the sword shall perish by the sword. Thinkest thou that I cannot even now pray to My Father, and He will presently give Me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that thus it must be?”[Matthew 26:52-54] And if any one imagines these statements to be inventions of the writers of the Gospels, why should not those statements rather be regarded as inventions which proceeded from a spirit of hatred and hostility against Jesus and the Christians? and ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 299, 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 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 902 (In-Text, Margin)
... fruitful. For the fierce energy of Paul, when in his zeal for hereditary traditions he persecuted the Church, thinking that he was doing God service, was like a crop of weeds showing great signs of productiveness. It was the same in Peter, when he took his sword out of its sheath to defend the Lord, and cut off the right ear of an assailant, when the Lord rebuked him with something like a threat, saying, "Put up thy sword into its sheath; for he that taketh the sword shall perish by the sword."[Matthew 26:51-52] To take the sword is to use weapons against a man’s life, without the sanction of the constituted authority. The Lord, indeed, had told His disciples to carry a sword; but He did not tell them to use it. But that after this sin Peter should become a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 302, 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 913 (In-Text, Margin)
... according to the flesh sends His disciples as sheep into the midst of wolves, and bids them not fear those that can kill the body, but cannot kill the soul, and promises that even the body will be entirely restored, so that not a hair shall be lost. Peter’s sword He orders back into its sheath, restoring as it was before the ear of His enemy that had been cut off. He says that He could obtain legions of angels to destroy His enemies, but that He must drink the cup which His Father’s will had given Him.[Matthew 26:52-53] He sets the example of drinking this cup, then hands it to His followers, manifesting thus, both in word and deed, the grace of patience. Therefore God raised Him from the dead, and has given Him a name which is above every name; that in the name of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 576, footnote 1 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 89 (HTML)
194. said: "Here you have the fullest possible proof that a Christian may take no part in the destruction of another. But the first establishing of this principle was in the case of Peter, as it is written, ‘Simon Peter having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. Then said Jesus unto Peter, Put up thy sword into the sheath. For all they that take the sword shall perish with the sword.’"[Matthew 26:52]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 55, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter XVIII (HTML)
CCEL Footnote 435 (In-Text, Margin)
... but very much to the persecutors themselves. For although some of them were turned from the error of their ways, yet at the time at which they were acting as persecutors, their wickedness was blinding them. So also a rash judgment frequently does no harm to him who is the object of the rash judgment; but to him who judges rashly, the rashness itself must necessarily do harm. According to such a rule, I judge of that saying also: “Every one that strikes with the sword shall perish with the sword.”[Matthew 26:52] For how many take the sword, and yet do not perish with the sword, Peter himself being an instance! But lest any should think that he escaped such punishment by the pardon of his sins (although nothing could be more absurd than to think that the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 183, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Accounts Which are Given by All the Four Evangelists in Regard to What Was Done and Said on the Occasion of His Apprehension; And of the Proof that These Different Narratives Exhibit No Real Discrepancies. (HTML)
CCEL Footnote 1278 (In-Text, Margin)
15. When we follow the versions presented by Matthew and Mark, we find that the history now proceeds thus: “And while He yet spake, lo, Judas, one of the twelve, came, and with him a great multitude, with swords and staves, from the chief priests and elders of the people. Now he that betrayed Him, gave them a sign, saying, Whomsoever I shall kiss, that same is He; hold Him fast. And forthwith he came to Jesus, and said, Hail, Master; and kissed Him.”[Matthew 26:47-56] First of all, however, as we gather from Luke’s statement, He said to the traitor, “Judas, betrayest thou the Son of man with a kiss?” Next, as we learn from Matthew, He spoke thus: “Friend, wherefore art thou come?” Thereafter He added certain words which are found in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 184, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Accounts Which are Given by All the Four Evangelists in Regard to What Was Done and Said on the Occasion of His Apprehension; And of the Proof that These Different Narratives Exhibit No Real Discrepancies. (HTML)
CCEL Footnote 1282 (In-Text, Margin)
... and that the name of the man whom he thus struck was Malchus. Next we take what Luke mentions, namely, “Jesus answered and said, Suffer ye thus far;” with which we must connect the words appended by Matthew, namely, “Put up thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and He shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be?”[Matthew 26:52-55] Along with these words we may also place the question to which John tells us He gave utterance on the same occasion, namely, “The cup which my Father hath given me, shall I not drink it?” And then, as is recorded by Luke, He touched the ear of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 238, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIX (HTML)
Part 1 (HTML)
CCEL Footnote 2237 (In-Text, Margin)
... This interpretation indeed we can also accept, namely, “Rise up to meet me,” as if “help me.” But that which he hath added, “and see,” must be understood as, make it to be seen that I run, make it to be seen that I am guided: according to that figure wherein this also hath been said to Abraham, “Now I know that thou fearest God.” God saith, “Now I know:” whence, but because I have made thee to know? For unknown to himself every one is before the questioning of temptation: just as of himself Peter[Matthew 26:35-69] in his confidence was ignorant, and by denying learned what kind of powers he had, in his very stumbling he perceived that it was falsely he had been confident: he wept, and in weeping he earned profitably to know what he was, and to be what he was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 572, footnote 3 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Life of Constantine with Orations of Constantine and Eusebius. (HTML)
The Oration of Constantine. (HTML)
Of the Saviour's Doctrines and Miracles; and the Benefits he confers on those who own Subjection to him. (HTML)
CCEL Footnote 3444 (In-Text, Margin)
... too, his rebuke was uttered to restrain the zeal of one of his companions, who yielded too easily to the impulse of passion, when he assaulted with the sword, and, eager to protect his Saviour’s life, exposed his own. Then it was that he bade him desist, and returned his sword to its sheath, reproving him for his distrust of refuge and safety in himself, and declaring solemnly that all who should essay to retaliate an injury by like aggression, or use the sword, should perish by a violent death.[Matthew 26:52] This is indeed heavenly wisdom, to choose rather to endure than to inflict injury, and to be ready, should necessity so require, to suffer, but not to do, wrong. For since injurious conduct is in itself a most serious evil, it is not the injured ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 85, footnote 5 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book III (HTML)
Of the Outrages committed by the Pagans against the Christians. (HTML)
CCEL Footnote 519 (In-Text, Margin)
moreover interdicted such as would not abjure Christianity, and offer sacrifice to idols, from holding any office at court: nor would he allow Christians to be governors of provinces; ‘for,’ said he, ‘their law forbids them to use the sword against offenders worthy of capital punishment.’[Matthew 26:52] He also induced many to sacrifice, partly by flatteries, and partly by gifts. Immediately, as if tried in a furnace, it at once became evident to all, who were the real Christians, and who were merely nominal ones. Such as were Christians in integrity of heart, very readily resigned their commission, choosing to endure anything rather than deny Christ. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 235, footnote 6 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ageruchia. (HTML)
CCEL Footnote 3297 (In-Text, Margin)
... those who live in continence: “he that is joined unto the Lord is one spirit;” and “my soul followeth hard after thee: thy right hand upholdeth me.” Then it was said “an eye for an eye;” now the commandment is “whosoever shall smite thee on thy right cheek, turn to him the other also.” In those days men said to the warrior: “gird thy sword upon thy thigh, O most mighty;” now it is said to Peter: “put up again thy sword into his place: for all they that take the sword shall perish with the sword.”[Matthew 26:52]
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 256, footnote 5 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Amphilochius, the Canons. (HTML)
CCEL Footnote 2833 (In-Text, Margin)
LV. Assailants of robbers, if they are outside, are prohibited from the communion of the good thing. If they are clerics they are degraded from their orders. For, it is said, “All they that take the sword shall perish with the sword.”[Matthew 26:52]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 71, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Duties of the Clergy. (HTML)
Book III. (HTML)
Chapter IV. As it has been shown that he who injures another for the sake of his own advantage will undergo terrible punishment at the hand of his own conscience, it is referred that nothing is useful to one which is not in the same way useful to all. Thus there is no place among Christians for the question propounded by the philosophers about two shipwrecked persons, for they must show love and humility to all. (HTML)
... better for the common good that a wise man rather than a fool should escape from shipwreck, yet I do not think that a Christian, a just and a wise man, ought to save his own life by the death of another; just as when he meets with an armed robber he cannot return his blows, lest in defending his life he should stain his love toward his neighbour. The verdict on this is plain and clear in the books of the Gospel. “Put up thy sword, for every one that taketh the sword shall perish with the sword.”[Matthew 26:52] What robber is more hateful than the persecutor who came to kill Christ? But Christ would not be defended from the wounds of the persecutor, for He willed to heal all by His wounds.