Early Church Fathers Scripture Index : Texts
John 11:51
There are 12 footnotes for this reference.
Ante-Nicene Fathers, Volume 5, page 230, footnote 8 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Against the Heresy of One Noetus. (HTML)
... weariness, and flees in fear, and prays in trouble. And He who as God has a sleepless nature, slumbers on a pillow. And He who for this end came into the world, begs off from the cup of suffering. And in an agony He sweats blood, and is strengthened by an angel, who Himself strengthens those who believe on Him, and taught men to despise death by His work. And He who knew what manner of man Judas was, is betrayed by Judas. And He, who formerly was honoured by him as God, is contemned by Caiaphas.[John 11:51-52] And He is set at nought by Herod, who is Himself to judge the whole earth. And He is scourged by Pilate, who took upon Himself our infirmities. And by the soldiers He is mocked, at whose behest stand thousands of thousands and myriads of myriads of ...
Ante-Nicene Fathers, Volume 7, page 480, footnote 12 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VIII. Concerning Gifts, and Ordinations, and the Ecclesiastical Canons (HTML)
Sec. I.—On the Diversity of Spiritual Gifts (HTML)
CCEL Footnote 3574 (In-Text, Margin)
II. We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest.[John 11:51] Nay, the devil foretells many things, and the demons, about Him; and yet for all that, there is not a spark of piety in them: for they are oppressed with ignorance, by reason of their voluntary wickedness. It is manifest, therefore, that the ungodly, although they prophesy, do not by their prophesying cover their own impiety; nor will those who cast ...
Ante-Nicene Fathers, Volume 9, page 102, footnote 22 (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 XXXVIII. (HTML)
CCEL Footnote 2634 (In-Text, Margin)
... him.[John 11:51] And this he said not of himself: but because he was the chief priest of that year, he [36] prophesied that Jesus was to die instead of the people; and not instead of the people alone, but that he might gather the scattered children of God together. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 81, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
In How Many Ways Things Future are Foreknown. Neither Philosophers, Nor Those Who Were Distinguished Among the Ancients, are to Be Consulted Concerning the Resurrection of the Dead. (HTML)
... angels, but of themselves, the immoveable causes of things future, in that very highest pinnacle of the universe itself. [And I say, behold,] for the aerial powers, too, hear these things, either by message through angels, or through men; and hear only so much as He judges to be fitting, to whom all things are subject. Many things, too, are foretold by a kind of instinct and inward impulse of such as know them not: as Caiaphas did not know what he said, but being the high priest, he prophesied.[John 11:51]
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 228, footnote 5 (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 willing to believe not only that the Jewish but that all Gentile prophets wrote of Christ, if it should be proved; but he would none the less insist upon rejecting their superstitions. Augustin maintains that all Moses wrote is of Christ, and that his writings must be either accepted or rejected as a whole. (HTML)
CCEL Footnote 611 (In-Text, Margin)
... suppose him to have prophesied without knowing it, than allow that the words, "Thou shalt see thy life hanging, and shalt not believe thy life," are not applicable to Christ. So the words of Caiaphas had a different meaning from what he intended, when, in his hostility to Christ, he said that it was expedient that one man should die for the people, and that the whole nation should not perish, where the Evangelist added that he said this not of himself, but, since he was high priest, he prophesied.[John 11:49-51] But Moses was not Caiaphas; and therefore when Moses said to the Hebrew people, "Thou shalt see thy life hanging, and shalt not believe thy life," he not only spoke of Christ, as he certainly did, even though he spoke without knowing the meaning of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 306, footnote 1 (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 states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 932 (In-Text, Margin)
... regards his iniquitous and mischievous intention, and even as regards his words in the sense in which he used them, that a just man should be put to death unjustly, assuredly they were bad; and yet there was a good meaning in his words which he did not know of when he said, "It is expedient that one man should die for the people and that the whole nation perish not." So it is written of Him, "This he spake not of himself; but being the high priest, he prophesied that Jesus should die for the people."[John 11:50-51] In the same way the action of Judah was bad as regards his sinful passion, but it typified a great good he knew nothing of. Of himself he did evil while it was not of himself that he typified good. These introductory remarks apply not only to Judah, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 417, footnote 5 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
On Baptism, Against the Donatists. (HTML)
He proves that baptism can be conferred outside the Catholic communion by heretics or schismatics, but that it ought not to be received from them; and that it is of no avail to any while in a state of heresy or schism. (HTML)
Chapter 9 (HTML)
... not my words, but those of the apostle: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." What does it profit them, therefore, if they have both the voice of angels in the sacred mysteries, and the gift of prophecy, as had Caiaphas[John 11:51] and Saul, that so they may be found prophesying, of whom Holy Scripture testifies that they were worthy of condemnation? If they not only know, but even possess the sacraments, as Simon Magus did; if they have faith, as the devils confessed Christ ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 547, footnote 2 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 30 (HTML)
... clothed not with the sacrament alone, but with righteousness, as it is written, "Let thy priests be clothed with righteousness." But if a man be a priest in virtue of the sacrament alone, as was the high priest Caiaphas, the persecutor of the one most true Priest, then even though he himself be not truthful, yet what he gives is true, if he gives not what is his own but what is God’s; as it is said of Caiaphas himself, "This spake he not of himself: but being high priest that year, he prophesied."[John 11:51] And yet, to use the same simile which you employed yourself: if you were to hear even from any one that was profane the prayer of the priest couched in the words suitable to the mysteries of the gospel, can you possibly say to him, Your prayer is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 556, footnote 3 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Donatist Controversy. (HTML)
Answer to the Letters of Petilian, the Donatist. (HTML)
In which Augustin replies to all the several statements in the letter of Petilianus, as though disputing with an adversary face to face. (HTML)
Chapter 39 (HTML)
... the name of Donatus, when it shows not that Petilianus deserves to be what Donatus is, but that Donatus is compelled to be what Optatus is? But let the house of Israel say, "God is my portion for ever;" let the seed of Abraham say in all nations "The Lord is the portion of mine inheritance." For they know how to speak through the gospel of the glory of the blessed God. For you, too, through the sacrament which is in you, like Caiaphas the persecutor of the Lord, prophesy without being aware of it.[John 11:51] For what in Greek is expressed by the word Μαχάριος is in our language simply "Blessed;" and in this way certainly we are of the party of Macarius, the Blessed One. For what is more blessed than Christ, of whose ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 479, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Rebuke and Grace. (HTML)
Some are Children of God According to Grace Temporally Received, Some According to God’s Eternal Foreknowledge. (HTML)
CCEL Footnote 3313 (In-Text, Margin)
... truly the children of the promise. For the former, while they live piously, are called children of God; but because they will live wickedly, and die in that impiety, the foreknowledge of God does not call them God’s children. For they are children of God whom as yet we have not, and God has already, of whom the Evangelist John says, “that Jesus should die for that nation, and not for that nation only, but that also He should gather together in one the children of God which were scattered abroad;”[John 11:51-52] and this certainly they were to become by believing, through the preaching of the gospel. And yet before this had happened they had already been enrolled as sons of God with unchangeable stedfastness in the memorial of their Father. And, again, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 163, footnote 1 (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 Sons Who Were Commanded by Their Father to Go into His Vineyard, and of the Vineyard Which Was Let Out to Other Husbandmen; Of the Question Concerning the Consistency of Matthew’s Version of These Passages with Those Given by the Other Two Evangelists, with Whom He Retains the Same Order; As Also, in Particular, Concerning the Harmony of His Version of the Parable, Which is Recorded by All the Three, Regarding the Vineyard that Was Let Out; And in Reference Specially to the Reply Made by the Persons to Whom that Parable Was Spoken, in Relating Which Matthew Seems to Differ Somewhat from the Others. (HTML)
CCEL Footnote 1153 (In-Text, Margin)
... individuals in the crowd with the explanation, “God forbid.” But the answer which was really given by the first of these two parties, to whom the second said in return, “God forbid,” has been ascribed both by Mark and by Luke to the Lord Himself, on the ground that, as I have already intimated, the Truth Himself spake by these men, whether as by persons who knew not that they were wicked, in the same way that He spake also by Caiaphas, who when he was high priest prophesied without realizing what he said,[John 11:49-51] or as by persons who did understand, and who had come by this time both to knowledge and to belief. For there was also present on this occasion that multitude of people at whose hand the prophecy had already received a fulfilment, when they met Him ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 127, footnote 4 (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)
Of the Hieroglyphics found in the Temple of Serapis. (HTML)
CCEL Footnote 745 (In-Text, Margin)
... enquiry concerning this character, there should something take place analogous to what happened heretofore at the preaching of Paul. For he, made wise by the Divine Spirit, employed a similar method in relation to the Athenians, and brought over many of them to the faith, when on reading the inscription on one of their altars, he accommodated and applied it to his own discourse. Unless indeed any one should say, that the Word of God wrought in the Egyptian priests, as it did on Balaam and Caiaphas;[John 11:51] for these men uttered prophecies of good things in spite of themselves. This will suffice on the subject.