Early Church Fathers Scripture Index : Texts
Luke 22:1
There are 3 footnotes for this reference.
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 170, 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 Question Whether There is Any Contradiction Between Matthew and Mark on the One Hand, and John on the Other, in So Far as the Former State that After Two Days Was to Be the Feast of the Passover, and Afterwards Tells Us that He Was in Bethany, While the Latter Gives a Parallel Narrative of What Took Place at Bethany, But Mentions that It Was Six Days Before the Passover. (HTML)
CCEL Footnote 1199 (In-Text, Margin)
152. Matthew continues thus: “And it came to pass, when Jesus had finished all these sayings, He said unto His disciples, Ye know that after two days will be the feast of the passover, and the Son of man shall be betrayed to be crucified.” This is attested in like manner by the other two,—namely, Mark and Luke,—and that, too, with a thorough harmony on the subject of the order of narration.[Luke 22:1] They do not, however, introduce the sentence as one spoken by the Lord Himself. They make no statement to that effect. At the same time, Mark, speaking in his own person, does tell us that “after two days was the feast of the passover and of unleavened bread.” And Luke likewise gives this as his own ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 130, footnote 9 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book V (HTML)
The Author's Views respecting the Celebration of Easter, Baptism, Fasting, Marriage, the Eucharist, and Other Ecclesiastical Rites. (HTML)
CCEL Footnote 775 (In-Text, Margin)
... celebrated the memory of the saving passion. The Saviour and his apostles have enjoined us by no law to keep this feast: nor do the Gospels and apostles threaten us with any penalty, punishment, or curse for the neglect of it, as the Mosaic law does the Jews. It is merely for the sake of historical accuracy, and for the reproach of the Jews, because they polluted themselves with blood on their very feasts, that it is recorded in the Gospels that our Saviour suffered in the days of ‘unleavened bread.’[Luke 22:1] The aim of the apostles was not to appoint festival days, but to teach a righteous life and piety. And it seems to me that just as many other customs have been established in individual localities according to usage. So also the feast of Easter came ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 155, footnote 6 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book VII (HTML)
The Presbyter Sabbatius, formerly a Jew, separates from the Novatians. (HTML)
CCEL Footnote 914 (In-Text, Margin)
... dignity of presbyter to which he had attained, but aiming at a bishopric from the beginning, separated himself from the church of the Novatians, making a pretext of observing the Jewish Passover. Holding therefore schismatic assemblies apart from his own bishop Sisinnius, in a place named Xerolophus, where the forum of Arcadius now is, he ventured on the performance of an act deserving the severest punishments. Reading one day at one of these meetings that passage in the Gospel where it is said,[Luke 22:1] ‘Now it was the Feast of the Jews called the Passover,’ he added what was never written nor heard of before: ‘Cursed be he that celebrates the Passover out of the days of unleavened bread.’ When these words were reported among the people, the more ...