Early Church Fathers Scripture Index : Texts
Luke 16:29
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 69, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Of the Observance of Days Connected with Idolatry. (HTML)
CCEL Footnote 258 (In-Text, Margin)
... the grieving,” is said about brethren by the apostle when exhorting to unanimity. But, for these purposes, “There is nought of communion between light and darkness,” between life and death or else we rescind what is written, “The world shall rejoice, but ye shall grieve.” If we rejoice with the world, there is reason to fear that with the world we shall grieve too. But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice. Thus, too, Eleazar[Luke 16:19-31] in Hades, (attaining refreshment in Abraham’s bosom) and the rich man, (on the other hand, set in the torment of fire) compensate, by an answerable retribution, their alternate vicissitudes of evil and good. There are certain gift-days, which with ...
Ante-Nicene Fathers, Volume 3, page 247, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
Christ's Word, Seek, and Ye Shall Find, No Warrant for Heretical Deviations from the Faith. All Christ's Words to the Jews are for Us, Not Indeed as Specific Commands, But as Principles to Be Applied. (HTML)
CCEL Footnote 1936 (In-Text, Margin)
“They have,” says He, “Moses and Elias,”[Luke 16:29] —in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, “Search the Scriptures, in which ye expect (to find) salvation; for they testify of me;” which will be the meaning of “Seek, and ye shall find.” For it is clear that the next words also apply to the Jews: “Knock, and it shall be opened unto you.” The Jews had formerly been in covenant with God; but being afterwards cast off on account of their sins, they began to be ...
Ante-Nicene Fathers, Volume 3, page 406, footnote 3 (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)
Moses, Allowing Divorce, and Christ Prohibiting It, Explained. John Baptist and Herod. Marcion's Attempt to Discover an Antithesis in the Parable of the Rich Man and the Poor Man in Hades Confuted. The Creator's Appointment Manifested in Both States. (HTML)
... by death than by divorce; who had been impelled thereto by his lust, not by the prescription of the (Levirate) law—for, as his brother had left a daughter, the marriage with the widow could not be lawful on that very account; and who, when the prophet asserted against him the law, had therefore put him to death. The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man tormented in hell, and the poor man resting in Abraham’s bosom.[Luke 16:19-31] For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage. It ...
Ante-Nicene Fathers, Volume 3, page 406, footnote 7 (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)
Moses, Allowing Divorce, and Christ Prohibiting It, Explained. John Baptist and Herod. Marcion's Attempt to Discover an Antithesis in the Parable of the Rich Man and the Poor Man in Hades Confuted. The Creator's Appointment Manifested in Both States. (HTML)
... and the poor man resting in Abraham’s bosom. For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage. It sets forth in bold outline the end of both of them, the “torments” of Herod and the “comfort” of John, that even now Herod might hear that warning: “They have there Moses and the prophets, let them hear them.”[Luke 16:29] Marcion, however, violently turns the passage to another end, and decides that both the torment and the comfort are retributions of the Creator reserved in the next life for those who have obeyed the law and the prophets; whilst he defines the ...
Ante-Nicene Fathers, Volume 4, page 113, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Instances from Scripture of Divine Judgments Upon the Self-Indulgent; And Appeals to the Practices of Heathens. (HTML)
CCEL Footnote 1115 (In-Text, Margin)
These will be warnings both to people and to bishops, even spiritual ones, in case they may ever have been guilty of incontinence of appetite. Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having—(as convivialities and fasts alike had)—as preceptors “Moses and the prophets.”[Luke 16:19-31] For Joel withal exclaimed: “Sanctify a fast, and a religious service;” foreseeing even then that other apostles and prophets would sanction fasts, and would preach observances of special service to God. Whence it is that even they who court their idols by dressing them, and by adorning them ...
Ante-Nicene Fathers, Volume 4, page 158, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
By Lazarus[Luke 16:19-31]), are such as have remained
Ante-Nicene Fathers, Volume 9, page 88, footnote 25 (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 XXIX. (HTML)
CCEL Footnote 2026 (In-Text, Margin)
... good things in thy life, and Lazarus his afflictions: [21] but now, behold, he is at rest here, and thou art tormented. And in addition to all this, there is between us and you a great abyss placed, so that they that would cross unto you from hence cannot, nor yet from thence do they cross unto [22] us. He said unto him, Then I beseech thee, my father, to send him to my father’s [23] house; for I have five brethren; let him go, that they also sin not, and come to [24] the abode of this torment.[Luke 16:29] Abraham said unto him, They have Moses and the [25] prophets; let them hear them. He said unto him, Nay, my father Abraham: but [26] let a man from the dead go unto them, and they will repent. Abraham said unto him, If they listen neither to Moses ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 548, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Care to Be Had for the Dead. (HTML)
Section 17 (HTML)
CCEL Footnote 2750 (In-Text, Margin)
17. Some man may say: “If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?”[Luke 16:24-29] But does it follow, that because the rich man said this, he knew what his brethren were doing, or what they were suffering at that time? Just in that same way had he care for the living, albeit what they were doing he wist not at all, as we have care for the dead, albeit what they do we confessedly wot not. For if we cared not for the dead, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 184, footnote 8 (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 denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)
CCEL Footnote 417 (In-Text, Margin)
... Abraham said to a hard-hearted rich man when he was in torment in hell, and asked Abraham to send some one to his brothers to teach them, that they might not come too into that place of torment. Abraham’s reply was: "They have Moses and the prophets, let them hear them." And when the rich man said that they would not believe unless some one rose from the dead, he received this most truthful answer: "If they hear not Moses and the prophets, neither will they believe even though one rose from the dead."[Luke 16:27-31] Wherefore, the Manichæans will not hear Moses and the prophets, and so they do not believe Christ, though He rose from the dead. Indeed, they do not even believe that Christ rose from the dead. For how can they believe that He rose, when they do not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 363, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book IV. (HTML)
Recognition and Form Belong to Souls as Well as Bodies. (HTML)
CCEL Footnote 2485 (In-Text, Margin)
But you say: “If the soul is incorporeal, what was it that the rich man saw in hell? He certainly recognised Lazarus; he did [not[Luke 16:19-31]] know Abraham. Whence arose to him the knowledge of Abraham, who had died so long before?” By using these words, I suppose that you do not think a man can be recognised and known without his bodily form. To know yourself, therefore, I imagine that you often stand before your looking-glass, lest by forgetting your features you should be unable to recognise yourself. But let me ask you, what man does anybody know more than himself; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 498, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, John v. 39, ‘Ye search the Scriptures, because ye think that in them ye have eternal life,’ etc. Against the Donatists. (HTML)
CCEL Footnote 3885 (In-Text, Margin)
... thy seed shall all nations of the earth be blessed.” Moses wrote this in the first book. If ye believed Moses, ye would also believe Christ. Because ye despise Moses’ words, it must needs be that ye despise the words of Christ. “They have” there, saith He, “Moses and the Prophets, let them hear them. Nay, father Abraham, but if one went unto them from the dead,” him they will hear. “And He said, If they hear not Moses and the Prophets, neither will they believe, if one rise again from the dead.”[Luke 16:29-31] This was said of the Jews: was it therefore not said of heretics? He had risen from the dead, who said, “It behoved Christ to suffer, and to rise again from the dead the third day.” This I believe. I believe it, he says. Dost thou believe? Wherefore ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 362, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4378 (In-Text, Margin)
22. But it is now time for us to raise the standard of Joshua’s chastity. It is written that Moses had a wife. Now Moses is interpreted both by our Lord and by the Apostle to mean the law:[Luke 16:29] “They have Moses and the prophets.” And “Death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam’s transgression.” And no one doubts that in both passages Moses signifies the law. We read that Moses, that is the law, had a wife: shew me then in the same way that Joshua the son of Nun had either wife or children, and if you can do so, I will confess that I am ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 20, footnote 21 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Objection that some were baptized unto Moses and believed in him, and an answer to it; with remarks upon types. (HTML)
CCEL Footnote 996 (In-Text, Margin)
... speak with us.” Thus faith in Moses is referred to the Lord, the Mediator between God and men, who said, “Had ye believed Moses, ye would have believed me.” Is then our faith in the Lord a trifle, because it was signified beforehand through Moses? So then, even if men were baptized unto Moses, it does not follow that the grace given of the Spirit in baptism is small. I may point out, too, that it is usual in Scripture to say Moses and the law, as in the passage, “They have Moses and the prophets.”[Luke 16:29] When therefore it is meant to speak of the baptism of the law, the words are, “They were baptized unto Moses.” Why then do these calumniators of the truth, by means of the shadow and the types, endeavour to bring contempt and ridicule on the ...