Early Church Fathers Scripture Index : Texts
Luke 12:27
There are 5 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 264, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book II (HTML)
Chapter XI.—On Clothes. (HTML)
... than meat, and the body more than raiment.” And He adds a plain example of instruction: “Consider the ravens: for they neither sow nor reap, which have neither storehouse nor barn; and God feedeth them.” “Are ye not better than the fowls?” Thus far as to food. Similarly He enjoins with respect to clothing, which belongs to the third division, that of things external, saying, “Consider the lilies, how they spin not, nor weave. But I say unto you, that not even Solomon was arrayed as one of these.””[Luke 12:27] And Solomon the king plumed himself exceedingly on his riches.
Ante-Nicene Fathers, Volume 3, page 95, footnote 5 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
The Chaplet, or De Corona. (HTML)
Chapter IV. (HTML)
CCEL Footnote 394 (In-Text, Margin)
... depends on writing or on reason, since reason is, in fact, the basis of law. But, (you say), if reason is the ground of law, all will now henceforth have to be counted law, whoever brings it forward, which shall have reason as its ground. Or do you think that every believer is entitled to originate and establish a law, if only it be such as is agreeable to God, as is helpful to discipline, as promotes salvation, when the Lord says, “But why do you not even of your own selves judge what is right?”[Luke 12:27] And not merely in regard to a judicial sentence, but in regard to every decision in matters we are called on to consider, the apostle also says, “If of anything you are ignorant, God shall reveal it unto you;” he himself, too, being accustomed to ...
Ante-Nicene Fathers, Volume 3, page 397, footnote 11 (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)
Parallels from the Prophets to Illustrate Christ's Teaching in the Rest of This Chapter of St. Luke. The Sterner Attributes of Christ, in His Judicial Capacity, Show Him to Have Come from the Creator. Incidental Rebukes of Marcion's Doctrine of Celibacy, and of His Altering of the Text of the Gospel. (HTML)
Who would be unwilling that we should distress ourselves about sustenance for our life, or clothing for our body,[Luke 12:22-28] but He who has provided these things already for man; and who, therefore, while distributing them to us, prohibits all anxiety respecting them as an outrage against his liberality?—who has adapted the nature of “life” itself to a condition “better than meat,” and has fashioned the material of “the body,” so as to make it “more than raiment;” whose “ravens, too, neither sow nor reap, nor gather into storehouses, and are yet fed” by ...
Ante-Nicene Fathers, Volume 3, page 397, footnote 13 (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)
Parallels from the Prophets to Illustrate Christ's Teaching in the Rest of This Chapter of St. Luke. The Sterner Attributes of Christ, in His Judicial Capacity, Show Him to Have Come from the Creator. Incidental Rebukes of Marcion's Doctrine of Celibacy, and of His Altering of the Text of the Gospel. (HTML)
... anxiety respecting them as an outrage against his liberality?—who has adapted the nature of “life” itself to a condition “better than meat,” and has fashioned the material of “the body,” so as to make it “more than raiment;” whose “ravens, too, neither sow nor reap, nor gather into storehouses, and are yet fed” by Himself; whose “lilies and grass also toil not, nor spin, and yet are clothed” by Him; whose “Solomon, moreover, was transcendent in glory, and yet was not arrayed like” the humble flower.[Luke 12:24-27] Besides, nothing can be more abrupt than that one God should be distributing His bounty, while the other should bid us take no thought about (so kindly a) distribution—and that, too, with the intention of derogating (from his liberality). Whether, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 34 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1951 (In-Text, Margin)
The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously, but in all things moderation and respect should be shewn to every one. No wily glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt. Any display in cloak or shoes is to be avoided; it is idle ostentation.[Luke 12:27] Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence. Every one ought to put all others before himself. The Christian ought not to be ...