Early Church Fathers Scripture Index : Texts
Luke 7:9
There are 6 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 ...
Ante-Nicene Fathers, Volume 9, page 60, footnote 37 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XI. (HTML)
CCEL Footnote 827 (In-Text, Margin)
... loveth our people, and he also built the synagogue [9, 10] for us. Jesus said unto him, I will come and heal him. That chief answered and said, My Lord, I am not worthy that my roof should shade thee; but it sufficeth [11] that thou speak a word, and my lad shall be healed. And I also am a man in obedience to authority, having under my hand soldiers: and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant that he do this, [12] and he doeth it.[Luke 7:9] And when Jesus heard that, he marvelled at him, and turned and said unto the multitude that were coming with him, Verily I say unto you, I have [13] not found in Israel the like of this faith. I say unto you, that many shall come from ...
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 9, page 216, footnote 1 (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 716 (In-Text, Margin)
... into the pool:” but these men knew that Christ had no need either of water, or pool, or anything else of that kind: nevertheless Christ not only released the servant of the centurion but the other two men also from their maladies, and did not say: “because thou hast proffered a smaller degree of faith the cure which thou receivest shall be in proportion;” but He dismissed the man who displayed the greater faith with eulogy and honour, saying “I have not found so great faith, no, not in Israel.”[Luke 7:9] On the man who exhibited less faith than this one he bestowed no praise yet He did not deprive him of a cure, no! not even him who displayed no faith at all. But just as physicians when curing the same disorder receive from some person a hundred ...