Early Church Fathers Scripture Index : Texts
Luke 8:32
There are 7 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,[Luke 8:32-33] 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 61, footnote 49 (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 880 (In-Text, Margin)
... and cried with a loud voice and said, What have we to do with thee, Jesus, [45] Son of the most high God? I adjure thee by God, torment me not. And Jesus commanded the unclean spirit to come out of the man: and he had suffered a long [46] time since the time when he came into captivity to it. And Jesus asked him, What is thy name? He said unto him, Legion; for there had entered into him many [47] devils. And they besought him that he would not command them to depart into [48] the depths.[Luke 8:32] And there was there a herd of many swine, feeding in the mountain, and those devils besought him to give them leave to enter the swine; and he gave [49] them leave. And the devils went out of the man and entered into the swine. And that herd ...
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.[Luke 8:26-37] 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 6, page 129, 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)
Of the Lord’s Crossing the Lake on that Occasion on Which He Slept in the Vessel, and of the Casting Out of Those Devils Whom He Suffered to Go into the Swine; And of the Consistency of the Accounts Given by Matthew, Mark, and Luke of All that Was Done and Said on These Occasions. (HTML)
CCEL Footnote 893 (In-Text, Margin)
... behold, there arose a great tempest in the sea.” And so the story goes on, until we come to the words, “And He came into His own city.” Those two narratives which are told by Matthew in continuous succession,—namely, that regarding the calm upon the sea after Jesus was roused from His sleep and had commanded the winds, and that concerning the persons who were possessed with the fierce devil, and who brake their bands and were driven into the wilderness,—are given also in like manner by Mark and Luke.[Luke 8:22-37] Some parts of these stories are expressed, indeed, in different terms by the different writers, but the sense remains the same. This is the case, for example, when Matthew represents the Lord to have said, “Why are ye fearful, O ye of little faith?” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 144, footnote 6 (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 1031 (In-Text, Margin)
... that, and agreeing rather with what Luke introduces; and how he has constructed his narrative in 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,[Luke 8:22-37] —two events which Matthew has already recalled and introduced at an earlier stage of his record. 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 ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 496, footnote 8 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John III. 19–IV. 3. (HTML)
CCEL Footnote 2316 (In-Text, Margin)
... Gospel. The demons besought the Lord, when He expelled them from the man, that they might be permitted to go into the swine. Should the Lord not have power to tell them not to approach even those creatures? For, had it not been His will to permit this, they were not about to rebel against the King of heaven and earth. But with a view to a certain mystery, with a certain ulterior meaning, He let the demons go into the swine: to show that the devil hath dominion in them that lead the life of swine.[Luke 8:32] Demons then were heard in their request; was the apostle not heard? Or rather (what is truer) shall we say, The apostle was heard, the demons not heard? Their will was effected; his weal was perfected.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 309, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Third Theological Oration. On the Son. (HTML)
CCEL Footnote 3579 (In-Text, Margin)
... believe. He was wearied, but He is the Rest of them that are weary and heavy laden. He was heavy with sleep, but He walked lightly over the sea. He rebuked the winds, He made Peter light as he began to sink. He pays tribute, but it is out of a fish; yea, He is the King of those who demanded it. He is called a Samaritan and a demoniac; —but He saves him that came down from Jerusalem and fell among thieves; the demons acknowledge Him, and He drives out demons and sinks in the sea legions of foul spirits,[Luke 8:28-33] and sees the Prince of the demons falling like lightning. He is stoned, but is not taken. He prays, but He hears prayer. He weeps, but He causes tears to cease. He asks where Lazarus was laid, for He was Man; but He raises Lazarus, for He was God. ...