Early Church Fathers Scripture Index : Texts
John 18:11
There are 9 footnotes for this reference.
Ante-Nicene Fathers, Volume 6, page 115, footnote 7 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Dionysius. (HTML)
Exegetical Fragments. (HTML)
The Gospel According to Luke. An Interpretation. (HTML)
CCEL Footnote 976 (In-Text, Margin)
... only which He does not will to do. But…being straightway strengthened in His humanity by His ancestral divinity, he urges the safer petition, and desires no longer that should be the case, but that it might be accomplished in accordance with the Father’s good pleasure, in glory, in constancy, and in fulness. For John, who has given us the record of the sublimest and divinest of the Saviour’s words and deeds, heard Him speak thus: “And the cup which my Father hath given me, shall I not drink it?”[John 18:11] Now, to drink the cup was to discharge the ministry and the whole economy of trial with fortitude, to follow and fulfil the Father’s determination, and to surmount all apprehensions. And the exclamation, “Why hast Thou forsaken me?” was in due ...
Ante-Nicene Fathers, Volume 9, page 118, footnote 13 (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 XLVIII. (HTML)
CCEL Footnote 3361 (In-Text, Margin)
[34] And when his disciples saw what happened, they said, Our Lord, shall we smite [35] them with swords? And Simon Cephas had a sword, and he drew it, and struck the servant of the chief priest, and cut off his right ear. And the name of that servant [36] was Malchus.[John 18:11] Jesus said unto Cephas, The cup which my Father hath given [37] me, shall I not drink it? Put the sword into its sheath: for all that take with the [38] sword shall die by the sword. Thinkest thou that I am not able to ask of my [39] Father, and he shall now raise up for me more than twelve tribes of angels? Then [40] how should the scriptures which were spoken ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 302, footnote 2 (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 913 (In-Text, Margin)
... according to the flesh sends His disciples as sheep into the midst of wolves, and bids them not fear those that can kill the body, but cannot kill the soul, and promises that even the body will be entirely restored, so that not a hair shall be lost. Peter’s sword He orders back into its sheath, restoring as it was before the ear of His enemy that had been cut off. He says that He could obtain legions of angels to destroy His enemies, but that He must drink the cup which His Father’s will had given Him.[John 18:11] He sets the example of drinking this cup, then hands it to His followers, manifesting thus, both in word and deed, the grace of patience. Therefore God raised Him from the dead, and has given Him a name which is above every name; that in the name of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 576, footnote 1 (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 89 (HTML)
194. said: "Here you have the fullest possible proof that a Christian may take no part in the destruction of another. But the first establishing of this principle was in the case of Peter, as it is written, ‘Simon Peter having a sword, drew it, and smote the high priest’s servant, and cut off his right ear. Then said Jesus unto Peter, Put up thy sword into the sheath. For all they that take the sword shall perish with the sword.’"[John 18:10-11]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 184, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book III (HTML)
Of the Accounts Which are Given by All the Four Evangelists in Regard to What Was Done and Said on the Occasion of His Apprehension; And of the Proof that These Different Narratives Exhibit No Real Discrepancies. (HTML)
CCEL Footnote 1283 (In-Text, Margin)
... appended by Matthew, namely, “Put up thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and He shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be?” Along with these words we may also place the question to which John tells us He gave utterance on the same occasion, namely, “The cup which my Father hath given me, shall I not drink it?”[John 18:11] And then, as is recorded by Luke, He touched the ear of the person who had been struck, and healed him.
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 85, footnote 5 (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 III (HTML)
Of the Outrages committed by the Pagans against the Christians. (HTML)
CCEL Footnote 519 (In-Text, Margin)
moreover interdicted such as would not abjure Christianity, and offer sacrifice to idols, from holding any office at court: nor would he allow Christians to be governors of provinces; ‘for,’ said he, ‘their law forbids them to use the sword against offenders worthy of capital punishment.’[John 18:11] He also induced many to sacrifice, partly by flatteries, and partly by gifts. Immediately, as if tried in a furnace, it at once became evident to all, who were the real Christians, and who were merely nominal ones. Such as were Christians in integrity of heart, very readily resigned their commission, choosing to endure anything rather than deny Christ. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 49, footnote 1 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book I (HTML)
... blasphemy, they fail to mark that Christ’s words, spoken under similar circumstances, are always consistent; they cleave to the letter and ignore the purpose of His words. There is the widest difference between My soul is sorrowful even unto death, and Henceforth ye shall see the Son of Man sitting at the right hand of power; so also between Father, if it be possible, let this cup pass away, from Me, and The cup which the Father hath given Me, shall I not drink it[John 18:11] ? and further between My God, My God, why hast Thou forsaken Me ? and Verily I say unto thee, Today shalt thou be with Me in Paradise, and between Father, into Thy hands I commend My Spirit, and Father, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 189, footnote 6 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book X (HTML)
30. But perhaps He may be thought to have feared to the extent that He prayed that the cup might be removed from Him: Abba, Father, all things are possible unto Thee: remove this cup from Me. To take the narrowest ground of argument, might you not have refuted for yourself this dull impiety by your own reading of the words, Put up thy sword into its sheath: the cup which My Father hath given Me, shall I not drink it[John 18:11] ? Could fear induce Him to pray for the removal from Him of that which, in His zeal for the Divine Plan, He was hastening to fulfil? To say He shrank from the suffering He desired is not consistent. You allow that He suffered willingly: would it not be more reverent to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 170, footnote 3 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, VII. (HTML)
CCEL Footnote 1004 (In-Text, Margin)
... to the Redeemer’s glory, and adding lastly that prayer in which He says, “Father, if it be possible, let this cup pass from Me.” Wherein it is not to be thought that the Lord Jesus wished to escape the Passion and the Death, the sacraments of which He had already committed to His disciples’ keeping, seeing that He Himself forbids Peter, when he was burning with devoted faith and love, to use the sword, saying, “The cup which the Father hath given Me, shall I not drink it[John 18:11]?” and seeing that that is certain which the Lord also says, according to John’s Gospel, “For God so loved the world that He gave His only begotten Son, that everyone who believes in Him may not perish, ...