Early Church Fathers Scripture Index : Texts
Luke 7:7
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 374, footnote 17 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Concerning the Centurion's Faith. The Raising of the Widow's Son. John Baptist, and His Message to Christ; And the Woman Who Was a Sinner. Proofs Extracted from All of the Relation of Christ to the Creator. (HTML)
Likewise, when extolling the centurion’s faith, how incredible a thing it is, that He should confess that He had “found so great a faith not even in Israel,”[Luke 7:1-10] to whom Israel’s faith was in no way interesting! But not from the fact (here stated by Christ) could it have been of any interest to Him to approve and compare what was hitherto crude, nay, I might say, hitherto naught. Why, however, might He not have used the example of faith in another god? Because, if He had done so, He would have said that no such faith had ever had existence in Israel; but as the case ...
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.”[Luke 7:6-7] 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 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;[Luke 7:2-10] 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?"[Luke 7:2-10] 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 2 (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 863 (In-Text, Margin)
... 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 discussed. For he connects the two sections in this way: “Now when He had ended all His sayings in the audience of the people, He entered into Capharnaum; and a certain centurion’s servant, who was dear unto him, was sick and ready to die;” and so forth, until we come to the verse where it is said that he was healed.[Luke 7:1-10] Here, then, we notice that it was not till after He had ended all His words in the hearing of the people that Christ entered Capharnaum; by which we are to understand simply that He did not make that entrance before He had brought these sayings to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 126, footnote 5 (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 866 (In-Text, Margin)
... servant. And when they came to Jesus, they besought Him instantly, saying, That he was worthy for whom He should do this: for he loveth our nation, and he hath built us a synagogue. Then Jesus went with them. And when He was now not far from the house, the centurion sent friends to Him, saying unto Him, Lord, trouble not Thyself; for I am not worthy that Thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto Thee: but say in a word, and my servant shall be healed.”[Luke 7:3-7] For if this was the manner in which the incident took place, how can Matthew’s statement, that there “came to Him a certain centurion,” be correct, seeing that the man did not come in person, but sent his friends? The apparent discrepancy, however, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 163, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLVII (HTML)
CCEL Footnote 1549 (In-Text, Margin)
... honour and power among men, he was a prince among the princes of the peoples. Christ coming to him, he sent his friends to meet Him, nay unto Christ truly passing over to him he sent his friends, and asked that He would heal his servant who was dangerously sick. And when the Lord would come, he sent to Him this message: “I am not worthy that Thou shouldest enter under my roof, but say in a word only, and my servant shall be healed.” “For I also am a man set under authority, having under me soldiers.”[Luke 7:6-7] See how he kept his rank! first he mentioned that he was under another, and afterwards that another was under him. I am under authority, and I am in authority; both under some I am, and over some I am.…As though he said, If I being set under ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 215, footnote 2 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Paralytic Let Down Through the Roof: and Concerning the Equality of the Divine Father and the Son. (HTML)
Homily on the Paralytic Let Down Through the Roof. (HTML)
CCEL Footnote 715 (In-Text, Margin)
... over and came into His own city: and behold they brought to him a man sick of the palsy lying on a bed: and Jesus seeing their faith said unto the sick of the palsy “Son! be of good cheer: thy sins are forgiven.” Now they were inferior to the centurion in respect of their faith, but superior to the impotent man by the pool. For the former neither invited the physician nor brought the sick man to the physician; but approached Him as God and said “Speak the word only and my servant shall be healed.”[Luke 7:7] Now these men did not invite the physician to the house, and so far they are on an equality with the centurion: but they brought the sick man to the physician and so far they are inferior, because they did not say “speak the word only.” Yet they are ...