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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XVI

Chapter XVI.
From what has been said, it will be manifest to intelligent hearers how we have to answer the following:  “All the rest of the race will be completely burnt up, and they alone will remain.” It is not to be wondered at, indeed, if such thoughts have been entertained by those amongst us who are called in Scripture the “foolish things” of the world, and “base things,” and “things which are despised,” and “things which are not,” because “by the foolishness of preaching it pleased God to save them that believe on Him, after that, in the wisdom of God, the world by wisdom knew not God,”—because such individuals are unable to see distinctly the sense of each particular passage, or unwilling to devote the necessary leisure to the investigation of Scripture, notwithstanding the injunction of Jesus, “Search the Scriptures.” The following, moreover, are his ideas regarding the fire which is to be brought upon the world by God, and the punishments which are to befall sinners. And perhaps, as it is appropriate to children that some things should be addressed to them in a manner befitting their infantile condition, to convert them, as being of very tender age, to a better course of life; so, to those whom the word terms “the foolish things of the world,” and “the base,” and “the despised,” the just and obvious meaning of the passages relating to punishments is suitable, inasmuch as they cannot receive any other mode of conversion than that which is by fear and the presentation of punishment, and thus be saved from the many evils (which would befall them). The Scripture accordingly declares that only those who are unscathed by the fire and the punishments are to remain,—those, viz., whose opinions, and morals, and mind have been purified to the highest degree; while, on the other hand, those of a different nature—those, viz., who, according to their deserts, require the administration of punishment by fire—will be involved in these sufferings with a view to an end which it is suitable for God to bring upon those who have been created in His image, but who have lived in opposition to the will of that nature which is according to His image. And this is our answer to the statement, “All the rest of the race will be completely burnt up, but they alone are to remain.”
* ↑ Cf. 1 Cor. i. 21.
* ↑ τὰ κατὰ τοὺς τόπους.
* ↑ Cf. John v. 39.
* ↑ καὶ τῶν πολλῶν κακῶν ἀποχήν.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XVIII

Chapter XVIII.
But since he has ridiculed at great length the doctrine of the resurrection of the flesh, which has been preached in the Churches, and which is more clearly understood by the more intelligent believer; and as it is unnecessary again to quote his words, which have been already adduced, let us, with regard to the problem (as in an apologetic work directed against an alien from the faith, and for the sake of those who are still “children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive”), state and establish to the best of our ability a few points expressly intended for our readers. Neither we, then, nor the holy Scriptures, assert that with the same bodies, without a change to a higher condition, “shall those who were long dead arise from the earth and live again;” for in so speaking, Celsus makes a false charge against us. For we may listen to many passages of Scripture treating of the resurrection in a manner worthy of God, although it may suffice for the present to quote the language of Paul from the first Epistle to the Corinthians, where he says: “But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain; but God giveth it a body as it hath pleased Him, and to every seed his own body.” Now, observe how in these words he says that there is sown, “not that body that shall be;” but that of the body which is sown and cast naked into the earth (God giving to each seed its own body), there takes place as it were a resurrection: from the seed that was cast into the ground there arising a stalk, e.g., among such plants as the following, viz., the mustard plant, or of a larger tree, as in the olive, or one of the fruit-trees.
* ↑ περὶ τοῦ προβλήματος τούτου.
* ↑ Cf. Eph. iv. 14.
* ↑ Cf. 1 Cor. xv. 35–38.
* ↑ ἐν ἐλαίας πυρῆνι.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XX

Chapter XX.
But since our views regarding the resurrection have, as far as time would permit, been stated in part on the present occasion (for we have systematically examined the subject in greater detail in other parts of our writings); and as now we must by means of sound reasoning refute the fallacies of Celsus, who neither understands the meaning of our Scripture, nor has the capacity of judging that the meaning of our wise men is not to be determined by those individuals who make no profession of anything more than of a (simple) faith in the Christian system, let us show that men, not to be lightly esteemed on account of their reasoning powers and dialectic subtleties, have given expression to very absurd opinions. And if we must sneer at them as contemptible old wives’ fables, it is at them rather than at our narrative that we must sneer. The disciples of the Porch assert, that after a period of years there will be a conflagration of the world, and after that an arrangement of things in which everything will be unchanged, as compared with the former arrangement of the world. Those of them, however, who evinced their respect for this doctrine have said that there will be a change, although exceedingly slight, at the end of the cycle, from what prevailed during the preceding. And these men maintain, that in the succeeding cycle the same things will occur, and Socrates will be again the son of Sophroniscus, and a native of Athens; and Phænarete, being married to Sophroniscus, will again become his mother. And although they do not mention the word “resurrection,” they show in reality that Socrates, who derived his origin from seed, will spring from that of Sophroniscus, and will be fashioned in the womb of Phænarete; and being brought up at Athens, will practise the study of philosophy, as if his former philosophy had arisen again, and were to be in no respect different from what it was before. Anytus and Melitus, too, will arise again as accusers of Socrates, and the Council of Areopagus will condemn him to death! But what is more ridiculous still, is that Socrates will clothe himself with garments not at all different from those which he wore during the former cycle, and will live in the same unchanged state of poverty, and in the same unchanged city of Athens! And Phalaris will again play the tyrant, and his brazen bull will pour forth its bellowings from the voices of victims within, unchanged from those who were condemned in the former cycle! And Alexander of Pheræ, too, will again act the tyrant with a cruelty unaltered from the former time, and will condemn to death the same “unchanged” individuals as before. But what need is there to go into detail upon the doctrine held by the Stoic philosophers on such things, and which escapes the ridicule of Celsus, and is perhaps even venerated by him, since he regards Zeno as a wiser man than Jesus?
* ↑ σφόδρ᾽ ἀπεμφαίνοντα.
* ↑ μυχθίζειν.
* ↑ [Comp. book iv. capp. lxv.–lxix. pp. 526–528, supra.]
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book II/XI

Chapter XI.—If, After Man’s Sin, God Exercised His Attribute of Justice and Judgment, This Was Compatible with His Goodness, and Enhances the True Idea of the Perfection of God’s Character.
Up to the fall of man, therefore, from the beginning God was simply good; after that He became a judge both severe and, as the Marcionites will have it, cruel. Woman is at once condemned to bring forth in sorrow, and to serve her husband, although before she had heard without pain the increase of her race proclaimed with the blessing, Increase and multiply, and although she had been destined to be a help and not a slave to her male partner. Immediately the earth is also cursed, which before was blessed. Immediately spring up briers and thorns, where once had grown grass, and herbs, and fruitful trees. Immediately arise sweat and labour for bread, where previously on every tree was yielded spontaneous food and untilled nourishment. Thenceforth it is “man to the ground,” and not as before, “from the ground”; to death thenceforth, but before, to life; thenceforth with coats of skins, but before, nakedness without a blush. Thus God’s prior goodness was from nature, His subsequent severity from a cause. The one was innate, the other accidental; the one His own, the other adapted; the one issuing from Him, the other admitted by Him. But then nature could not have rightly permitted His goodness to have gone on inoperative, nor the cause have allowed His severity to have escaped in disguise or concealment. God provided the one for Himself, the other for the occasion. You should now set about showing also that the position of a judge is allied with evil, who have been dreaming of another god as a purely good one—solely because you cannot understand the Deity to be a judge; although we have proved God to be also a judge. Or if not a judge, at any rate a perverse and useless originator of a discipline which is not to be vindicated—in other words, not to be judged. You do not, however, disprove God’s being a judge, who have no proof to show that He is a judge. You will undoubtedly have to accuse justice herself, which provides the judge, or else to reckon her among the species of evil, that is, to add injustice to the titles of goodness. But then justice is an evil, if injustice is a good. And yet you are forced to declare injustice to be one of the worst of things, and by the same rule are constrained to class justice amongst the most excellent. Since there is nothing hostile to evil which is not good, and no enemy of good which is not evil. It follows, then, that as injustice is an evil, so in the same degree is justice a good. Nor should it be regarded as simply a species of goodness, but as the practical observance of it, because goodness (unless justice be so controlled as to be just) will not be goodness, if it be unjust. For nothing is good which is unjust; while everything, on the other hand, which is just is good.

## Footnotes

* ↑ Gen. iii. 16.
* ↑ Gen. iii. 18.
* ↑ Secura.
* ↑ Secundum.
* ↑ Secundum.
* ↑ Accommodata.
* ↑ Rei.
* ↑ Æmulum.
* ↑ Tutela.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/The Five Books Against Marcion/Book II/VIII

Chapter VIII.—Man, Endued with Liberty, Superior to the Angels, Overcomes Even the Angel Which Lured Him to His Fall, When Repentant and Resuming Obedience to God.
For it was not merely that he might live the natural life that God had produced man, but that he should live virtuously, that is, in relation to God and to His law. Accordingly, God gave him to live when he was formed into a living soul; but He charged him to live virtuously when he was required to obey a law. So also God shows that man was not constituted for death, by now wishing that he should be restored to life, preferring the sinner’s repentance to his death. As, therefore, God designed for man a condition of life, so man brought on himself a state of death; and this, too, neither through infirmity nor through ignorance, so that no blame can be imputed to the Creator. No doubt it was an angel who was the seducer; but then the victim of that seduction was free, and master of himself; and as being the image and likeness of God, was stronger than any angel; and as being, too, the afflatus of the Divine Being, was nobler than that material spirit of which angels were made. Who maketh, says he, His angels spirits, and His ministers a flame of fire. He would not have made all things subject to man, if he had been too weak for the dominion, and inferior to the angels, to whom He assigned no such subjects; nor would He have put the burden of law upon him, if he had been incapable of sustaining so great a weight; nor, again, would He have threatened with the penalty of death a creature whom He knew to be guiltless on the score of his helplessness: in short, if He had made him infirm, it would not have been by liberty and independence of will, but rather by the withholding from him these endowments. And thus it comes to pass, that even now also, the same human being, the same substance of his soul, the same condition as Adam’s, is made conqueror over the same devil by the self-same liberty and power of his will, when it moves in obedience to the laws of God.

## Footnotes

* ↑ Ut non, “as if he were not,” etc.
* ↑ Ezek. xviii. 23.
* ↑ Ps. civ. 4.
* ↑ [On capp. viii. and ix. See Kaye’s references in notes p. 178 et seqq.]
# An Etymological Dictionary of the German Language/Zistag

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zistag | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zistag, see Dienstag.
# An Etymological Dictionary of the German Language/Zirkel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zirkel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zirkel, m., ‘circle, circuit, company, society,’ from MidHG. zirkel, OHG. zirkil, m., ‘circle,’ which is again derived from Lat. circulus (Ital. circolo, Fr. cercle), ‘circle,’ MidHG. and OHG. zirc, ‘circle,’ from Lat. circus (Ital. circo).
# An Etymological Dictionary of the German Language/Zipfel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zipfel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zipfel, m., ‘tip, point, peak, lappet,’ from MidHG. zipfel (zipf), m., ‘pointed end, peak’; allied to E. and Du. tip. Zapfen is the only primit. cognate word in Teut. (Zopf has no connection with Zipfel).
# An Etymological Dictionary of the German Language/Zither

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zither | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zither, Cither, f., ‘guitar, zither’; formed like the equiv. OHG. cithara, zitera, f., from the equiv. Lat. cithara. MidHG. has only zitôle, f., ‘zither,’ from OFr. citole, which, like Ital. cétera, comes from Lat. cîthara. Ital. and Span. guitarra, whence Fr. guitare, ModHG. Guitarre, ‘guitar,’ is, on the other hand, derived from Gr. κιθάρα.
# An Etymological Dictionary of the German Language/Zitrone

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zitrone | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zitrone, Citrone, f., ‘citron,’ ModHG. only, from Fr. citron, which is borrowed from Lat.-Gr. κίτρον. The origin of the latter word (the East?) is unknown.
# An Etymological Dictionary of the German Language/Zinnober

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zinnober | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zinnober, m., ‘cinnabar,’ from the equiv. MidHG. zinober, m.; formed from Lat.-Gr. κιννάβαρι, whence also Fr. cinabre.
# An Etymological Dictionary of the German Language/Zins

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zins | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zins, m., ‘tribute, rent, (plur.) interest,’ from MidHG. and OHG. zins, m., ‘duty, tribute.’ Borrowed during the OHG. period (comp. Kreuz) from Lat. census (Ital. censo), ‘census, tax.’ The HG. word passed in the form tins into OSax.; in Du., eijns.
# An Etymological Dictionary of the German Language/Zipperlein

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zipperlein | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zipperlein, n., ‘gout,’ from late MidHG. (rare) zipperlîn, ‘gout in the feet’; allied to MidHG. zippeltrit, ‘tripping step.’ Zippeln is an onomat. imitation of zappeln.
# An Etymological Dictionary of the German Language/Zirbel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zirbel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zirbel, f., in Zirbeldrüse, f.. ‘pineal gland,’ from MidHG. zirbel-, in zirbelwint, ‘whirlwind'; allied to MidHG. zirben, ‘to move in a circle, whirl,’ OHG. zerben, AS. tearflian, ‘to turn.’ The Teut. root tarb, ‘to whirl,’ cannot be traced farther back.
# An Etymological Dictionary of the German Language/Zinne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Zinne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Zinne, f., ‘pinnacle, battlement,’ from MidHG. zinne, OHG. zinna, f., ‘upper part of a wall with openings or embrasures.’ On account of the meaning it is probably not connected with Zahn; MidHG. zint (see Zinke) ‘point, peak’ (OHG. zinna, from *tinjôn for *tindjôn?), is more nearly allied. See Zahn.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Phileas/Epistle of Phileas 1/Part I

I.
Having before them all these examples and signs and illustrious tokens which are given us in the divine and holy Scriptures, the blessed martyrs who lived with us did not hesitate, but, directing the eye of their soul in sincerity to that God who is over all, and embracing with willing mind the death which their piety cost them, they adhered steadfastly to their vocation. For they learned that our Lord Jesus Christ endured man’s estate on our behalf, that He might destroy all sin, and furnish us with the provision needful for our entrance into eternal life. “For He thought it not robbery to be equal with God: but made Himself of no reputation, taking upon Him the form of a servant: and being found in fashion as a man, He humbled Himself unto death, even the death of the cross.” For which reason also these Christ-bearing martyrs sought zealously the greater gifts, and endured, some of them, every kind of pain and all the varied contrivances of torture not merely once, but once and again; and though the guards showed their fury against them not only by threatenings in word, but also by deeds of violence, they did not swerve from their resolution, because perfect love casteth out fear.

## Footnotes

* ↑ Phil. ii. 6–8.
* ↑ χριστοφόροι. So Ignatius of Antioch was called θεοφόρος, God-bearer. [Vol. i. pp. 45, 49, this series.]
* ↑ 1 John iv. 18.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Phileas/Epistle of Phileas 1/Part II

II.
And to narrate their virtue and their manly endurance under every torment, what language would suffice? For as every one who chose was at liberty to abuse them, some beat them with wooden clubs, and others with rods, and others with scourges, and others again with thongs, and others with ropes. And the spectacle of these modes of torture had great variety in it, and exhibited vast malignity. For some had their hands bound behind them, and were suspended on the rack and had every limb in their body stretched with a certain kind of pulleys. Then after all this the torturers, according to their orders, lacerated with the sharp iron claws the whole body, not merely, as in the case of murderers, the sides only, but also the stomach and the knees and the cheeks. And others were hung up in mid-air, suspended by one hand from the portico, and their sufferings were fiercer than any other kind of agony by reason of the distention of their joints and limbs. And others were bound to pillars, face to face, not touching the ground with their feet, but hanging with all the weight of the body, so that their chains were drawn all the more tightly by reason of the tension. And this they endured not simply as long as the governor spoke with them, or had leisure to hear them, but well-nigh through the whole day. For when he passed on to others he left some of those under his authority to keep watch over these former, and to observe whether any of them, being overcome by the torture, seemed likely to yield. But he gave them orders at the same time to cast them into chains without sparing, and thereafter, when they were expiring, to throw them on the ground and drag them along. For they said that they would not give themselves the slightest concern about us, but would look upon us and deal with us as if we were nothing at all. This second mode of torture our enemies devised then over and above the scourging.

## Footnotes

* ↑ ξύλοις. What is meant, however, may be the instrument called by the Romans equuleus, a kind of rack in the shape of a horse, commonly used in taking the evidence of slaves.
* ↑ μαγγάνοις τισί.
* ↑ The text gives ἀμυντηρίοις ἐκόλαζον, for which Nicephorus reads ἀμυντηριοις τὰς κολάσεις. The ἀμυντηρια were probably the Latin ungulæ, an instrument of torture like claws. So Rufinus understands the phrase.
* ↑ ἡγεμών. That is probably the Roman Præfectus Augustalis.
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Phileas/The Epistle of the Same Phileas of Thmuis to Meletius, Bishop of Lycopolis

Epistle of Phileas 2

## Contents

* Beginning
* Conclusion
# Ante-Nicene Fathers/Volume VI/Anatolius and Minor Writers/Pierus of Alexandria
## Contents

* Translator's Biographical Notice
* A Fragment of a Work of Pierius on the First Epistle of Paul to the Corinthians
* A Section on the Writings of Pierius