Early Church Fathers Scripture Index : Texts
Luke 18:42
There are 7 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 250, footnote 6 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
Curiosity Ought Not Range Beyond the Rule of Faith. Restless Curiosity, the Feature of Heresy. (HTML)
CCEL Footnote 2004 (In-Text, Margin)
... in doubt, or to be shrouded in obscurity. You have at hand, no doubt, some learned brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all, be quite aware that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know. “Thy faith,” He says, “hath saved thee”[Luke 18:42] not observe your skill in the Scriptures. Now, faith has been deposited in the rule; it has a law, and (in the observance thereof) salvation. Skill, however, consists in curious art, having for its glory simply the readiness that comes from ...
Ante-Nicene Fathers, Volume 3, page 411, 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)
The Parables of the Importunate Widow, and of the Pharisee and the Publican. Christ's Answer to the Rich Ruler, the Cure of the Blind Man. His Salutation--Son of David. All Proofs of Christ's Relation to the Creator, Marcion's Antithesis Between David and Christ Confuted. (HTML)
... the contrary, He rather displayed the Creator. Surely He could not have first removed this man’s blindness, in order that he might afterwards cease to regard Him as the Son of David! However, that you may not slander His patience, nor fasten on Him any charge of dissimulation, nor deny Him to be the Son of David, He very pointedly confirmed the exclamation of the blind man—both by the actual gift of healing, and by bearing testimony to his faith: “Thy faith,” say Christ, “hath made thee whole.”[Luke 18:42] What would you have the blind man’s faith to have been? That Jesus was descended from that (alien) god (of Marcion), to subvert the Creator and overthrow the law and the prophets? That He was not the destined offshoot from the root of Jesse, and the ...
Ante-Nicene Fathers, Volume 3, page 675, footnote 14 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Baptism. (HTML)
Of the Necessity of Baptism to Salvation. (HTML)
CCEL Footnote 8671 (In-Text, Margin)
... the end—so that even that saying of the Lord touching the “one bath” does, under the person of Peter, merely regard us —still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. “Thy faith,” He would say, “hath saved thee;”[Luke 18:42] and, “Thy sins shall be remitted thee,” on thy believing, of course, albeit thou be not yet baptized. If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 136, 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 Two Blind Men and the Dumb Demoniac Whose Stories are Related Only by Matthew. (HTML)
CCEL Footnote 960 (In-Text, Margin)
69. Matthew proceeds with his narrative in the following terms: “And when Jesus departed thence, two blind men followed Him, crying and saying, Thou son of David, have mercy on us;” and so on, down to the verse where we read, “But the Pharisees said, He casteth out devils through the prince of the devils.” Matthew is the only one who introduces this account of the two blind men and the dumb demoniac. For those two blind men, whose story is given also by the others,[Luke 18:35-43] are not the two before us here. Nevertheless there is such similarity in the occurrences, that if Matthew himself had not recorded the latter incident as well as the former, it might have been thought that the one which he relates at present has also been given by ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 158, footnote 4 (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 Absence of Any Antagonism Between Matthew and Mark, or Between Matthew and Luke, in the Account Offered of the Giving of Sight to the Blind Men of Jericho. (HTML)
CCEL Footnote 1129 (In-Text, Margin)
126. But Luke, although he mentions an incident altogether of the same tenor, is nevertheless to be understood as really narrating only a similar miracle which was wrought in the case of another blind man, and as putting on record its similarity to the said miracle in the method of performance. For he states that it was performed when He was coming nigh unto Jericho;[Luke 18:35-43] while the others say that it took place when He was departing from Jericho. Now the name of the city, and the resemblance in the deed, favour the supposition that there was but one such occurrence. But still, the idea that the evangelists really contradict each other here, in so far as the one says, “As He was ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 219, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 21–25. (HTML)
CCEL Footnote 695 (In-Text, Margin)
... restored to hope by whom even Christ was slain? After this many believed; they were presented with Christ’s blood as a gift, that they might drink it for their salvation, rather than be held guilty of shedding it. Who can despair? And if the thief was saved on the cross,—a murderer shortly before, a little afterwards accused, convicted, condemned, hanged, delivered,—wonder not. The place of his conviction was that of his condemnation; while that of his conversion was the place also of his deliverance.[Luke 18:34-43] Among this people, then, to whom the Lord was speaking, were those who should yet die in their sin: there were those also who should yet believe on Him who spake, and find deliverance from all their sin.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 433, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIII. The Third Conference of Abbot Chæremon. On the Protection of God. (HTML)
Chapter XV. Of the manifold grace of men's calls. (HTML)
... others the unfathomable depth of Christ’s beneficence was so stopped up, that it was said: “And Jesus could do there no mighty works because of their unbelief.” And so the bounty of God is actually shaped according to the capacity of man’s faith, so that to one it is said: “According to thy faith be it unto thee:” and to another: “Go thy way, and as thou hast believed so be it unto thee;” to another “Be it unto thee according as thou wilt,” and again to another: “Thy faith hath made thee whole.”[Luke 18:42]