Early Church Fathers Scripture Index : Texts
Luke 11:14
There are 4 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 393, footnote 5 (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)
From St. Luke's Eleventh Chapter Other Evidence that Christ Comes from the Creator. The Lord's Prayer and Other Words of Christ. The Dumb Spirit and Christ's Discourse on Occasion of the Expulsion. The Exclamation of the Woman in the Crowd. (HTML)
... abundance of quails—not a serpent for a fish, nor for an egg a scorpion. It will, however, appertain to Him not to give evil instead of good, who has both one and the other in His power. Marcion’s god, on the contrary, not having a scorpion, was unable to refuse to give what he did not possess; only He (could do so), who, having a scorpion, yet gives it not. In like manner, it is He who will give the Holy Spirit, at whose command is also the unholy spirit. When He cast out the “demon which was dumb”[Luke 11:14] (and by a cure of this sort verified Isaiah), and having been charged with casting out demons by Beelzebub, He said, “If I by Beelzebub cast out demons, by whom do your sons cast them out?” By such a question what does He otherwise mean, than that ...
Ante-Nicene Fathers, Volume 9, page 65, footnote 24 (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 XIV. (HTML)
CCEL Footnote 1031 (In-Text, Margin)
... you, and ye danced not; we wailed to you, [12] and ye wept not. John the Baptist came neither eating bread nor drinking wine; [13] and ye said, He hath demons: and the Son of man came eating and drinking; and ye said, Behold, a gluttonous man, and a drinker of wine, and an associate of publicans [14, 15] and sinners! And wisdom was justified of all her children. And when he said that, they came to the house. And there gathered unto him again multitudes, [16] so that they found not bread to eat.[Luke 11:14] And while he was casting out a devil which was dumb, when he cast out that devil, that dumb man spake. And the multitudes [17] [Arabic, p. 55] marvelled. And the Pharisees, when they heard, said, This man doth not cast out the devils, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 141, footnote 8 (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 Consistency of the Accounts Given by Matthew and Luke Regarding the Dumb and Blind Man Who Was Possessed with a Devil. (HTML)
CCEL Footnote 1012 (In-Text, Margin)
84. Matthew then goes on with his recital in the following fashion: “Then was brought unto Him one possessed with a devil, blind and dumb; and He healed him, insomuch that he both spake and saw.” Luke introduces this narrative, not in the same order, but after a number of other matters. He also speaks of the man only as dumb, and not as blind in addition.[Luke 11:14] But it is not to be inferred, from the mere circumstance of his silence as to some portion or other of the account, that he speaks of an entirely different person. For he has likewise recorded what followed [immediately after that cure], as it stands also in Matthew.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 142, footnote 3 (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 Occasion on Which It Was Said to Him that He Cast Out Devils in the Power of Beelzebub, and of the Declarations Drawn Forth from Him by that Circumstance in Regard to the Blasphemy Against the Holy Spirit, and with Respect to the Two Trees; And of the Question Whether There is Not Some Discrepancy in These Sections Between Matthew and the Other Two Evangelists, and Particularly Between Matthew and Luke. (HTML)
CCEL Footnote 1015 (In-Text, Margin)
... [the power of] Beelzebub, in immediate sequence on the story of the dumb man; but after certain other matters, recorded by himself alone, he introduces this incident also, either because he recalled it to mind in a different connection, and so appended it there, or because he had at first made certain omissions in his history, and after noticing these, took up this order of narration again. On the other hand, Luke gives an account of these things almost in the same language as Matthew has employed.[Luke 11:14-26] And the circumstance that Luke here designates the Spirit of God as the finger of God, does not betray any departure from a genuine identity in sense; but it rather teaches us an additional lesson, giving us to know in what manner we are to ...