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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXIII

Chapter LXIII.
After this, not understanding how it has been said that “every one who exalted himself shall be abased;” nor (although taught even by Plato) that “the good and virtuous man walketh humbly and orderly;” and ignorant, moreover, that we give the injunction, “Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time;” he says that “those persons who preside properly over a trial make those individuals who bewail before them their evil deeds to cease from their piteous wailings, lest their decisions should be determined rather by compassion than by a regard to truth; whereas God does not decide in accordance with truth, but in accordance with flattery.” Now, what words of flattery and piteous wailing are contained in the Holy Scriptures when the sinner says in his prayers to God, “I have acknowledged my sin, and mine iniquity have I not hid. I said, I will confess my transgression to the Lord,” etc., etc.? For is he able to show that a procedure of this kind is not adapted to the conversion of sinners, who humble themselves in their prayers under the hand of God? And, becoming confused by his efforts to accuse us, he contradicts himself; appearing at one time to know a man “without sin,” and “a righteous man, who can look up to God (adorned) with virtue from the beginning;” and at another time accepting our statement that there is no man altogether righteous, or without sin; for, as if he admitted its truth, he remarks, “This is indeed apparently true, that somehow the human race is naturally inclined to sin.”  In the next place, as if all men were not invited by the word, he says, “All men, then, without distinction, ought to be invited, since all indeed are sinners.” And yet, in the preceding pages, we have pointed out the words of Jesus: “Come unto Me, all ye that labour and are heavy laden, and I will give you rest.” All men, therefore, labouring and being heavy laden on account of the nature of sin, are invited to the rest spoken of in the word of God, “for God sent His word, and healed them, and delivered them from their destructions.”
* ↑ Cf. Matt. xxiii. 12.
* ↑ 1 Pet. v. 6.
* ↑ προς κολακείαν.
* ↑ In the text it is put interrogatively: τίς ἄνθρωπος τελέως δίκαιος; ἢ τίς ἀναμάρτητος;  The allusion seems to be to Job xv. 14 (Sept.): τίς γὰρ ὢν βροτὸς, ὅτι ἔσται ἄμεμπτος; ἢ ὡς ἐσόμενος δίκαιος γεννητὸς γυναικός;
* ↑ Matt. xi. 28.
* ↑ Ps. cvii. 20.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LIV

Chapter LIV.
We acknowledge, however, although Celsus will not have it so, that we do desire to instruct all men in the word of God, so as to give to young men the exhortations which are appropriate to them, and to show to slaves how they may recover freedom of thought, and be ennobled by the word. And those amongst us who are the ambassadors of Christianity sufficiently declare that they are debtors to Greeks and Barbarians, to wise men and fools, (for they do not deny their obligation to cure the souls even of foolish persons,) in order that as far as possible they may lay aside their ignorance, and endeavour to obtain greater prudence, by listening also to the words of Solomon: “Oh, ye fools, be of an understanding heart,” and “Who is the most simple among you, let him turn unto me;” and wisdom exhorts those who are devoid of understanding in the words, “Come, eat of my bread, and drink of the wine which I have mixed for you. Forsake folly that ye may live, and correct understanding in knowledge.” This too would I say (seeing it bears on the point), in answer to the statement of Celsus: Do not philosophers invite young men to their lectures? and do they not encourage young men to exchange a wicked life for a better? and do they not desire slaves to learn philosophy? Must we find fault, then, with philosophers who have exhorted slaves to the practice of virtue? with Pythagoras for having so done with Zamolxis, Zeno with Perseus, and with those who recently encouraged Epictetus to the study of philosophy? Is it indeed permissible for you, O Greeks, to call youths and slaves and foolish persons to the study of philosophy, but if we do so, we do not act from philanthropic motives in wishing to heal every rational nature with the medicine of reason, and to bring them into fellowship with God, the Creator of all things? These remarks, then, may suffice in answer to what are slanders rather than accusations on the part of Celsus.
* ↑ ἐλεύθερον ἀναλαβόντες φρόνημα.
* ↑ Cf. Rom. i. 14.
* ↑ Cf. Prov. viii. 5.
* ↑ Cf. Prov. ix. 4.
* ↑ Cf. Prov. ix. 5, 6.
* ↑ διὰ τὰ ἐγκείμενα.
* ↑ λοιδορίας μᾶλλον ἢ κατηγορίας.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXII

Chapter LXII.
In the next place, throwing a slur upon the exhortations spoken and written to those who have led wicked lives, and which invite them to repentance and reformation of heart, he asserts that we say “that it was to sinners that God has been sent.” Now this statement of his is much the same as if he were to find fault with certain persons for saying that on account of the sick who were living in a city, a physician had been sent them by a very benevolent monarch. God the Word was sent, indeed, as a physician to sinners, but as a teacher of divine mysteries to those who are already pure and who sin no more. But Celsus, unable to see this distinction,—for he had no desire to be animated with a love of truth,—remarks, “Why was he not sent to those who were without sin? What evil is it not to have committed sin?” To which we reply, that if by those “who were without sin” he means those who sin no more, then our Saviour Jesus was sent even to such, but not as a physician. While if by those “who were without sin” he means such as have never at any time sinned,—for he made no distinction in his statement,—we reply that it is impossible for a man thus to be without sin. And this we say, excepting, of course, the man understood to be in Christ Jesus, who “did no sin.” It is with a malicious intent, indeed, that Celsus says of us that we assert that “God will receive the unrighteousness man if he humble himself on account of his wickedness, but that He will not receive the righteous man, although he look up to Him, (adorned) with virtue from the beginning.” Now we assert that it is impossible for a man to look up to God (adorned) with virtue from the beginning. For wickedness must necessarily first exist in men. As Paul also says, “When the commandment came, sin revived, and I died.” Moreover, we do not teach regarding the unrighteous man, that it is sufficient for him to humble himself on account of his wickedness in order to his being accepted by God, but that God will accept him if, after passing condemnation upon himself for his past conduct, he walk humbly on account of it, and in a becoming manner for the time to come.
* ↑ συκοφαντῶν.
* ↑ [The reproaches of the scoffer are very instructive as to the real nature of the primitive dealing with sinners and with sin.]
* ↑ ὑπεξαιρομένου τοῦ κατὰ τὸν ᾽Ιησοῦν νοουμένου ἀνθρώπου.
* ↑ Rom. vii. 9.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LVIII

Chapter LVIII.
But those who, in the opinion of Celsus, resemble the workers in wool in private houses, and the leather-cutters, and fullers, and uneducated rustics, will, he alleges, in the presence of father or teachers be unwilling to speak, or unable to explain to the boys anything that is good. In answer to which, we would say, What kind of father, my good sir, and what kind of teacher, do you mean? If you mean one who approves of virtue, and turns away from vice, and welcomes what is better, then know, that with the greatest boldness will we declare our opinions to the children, because we will be in good repute with such a judge. But if, in the presence of a father who has a hatred of virtue and goodness, we keep silence, and also before those who teach what is contrary to sound doctrine, do not blame us for so doing, since you will blame us without good reason. You, at all events, in a case where fathers deemed the mysteries of philosophy an idle and unprofitable occupation for their sons, and for young men in general, would not, in teaching philosophy, make known its secrets before worthless parents; but, desiring to keep apart those sons of wicked parents who had been turned towards the study of philosophy, you would observe the proper seasons, in order that the doctrines of philosophy might reach the minds of the young men. And we say the same regarding our teachers. For if we turn (our hearers) away from those instructors who teach obscene comedies and licentious iambics, and many other things which neither improve the speaker nor benefit the hearers (because the latter do not know how to listen to poetry in a philosophic frame of mind, nor the former how to say to each of the young men what tends to his profit), we are not, in following such a course, ashamed to confess what we do. But if you will show me teachers who train young men for philosophy, and who exercise them in it, I will not from such turn away young men, but will try to raise them, as those who have been previously exercised in the whole circle of learning and in philosophical subjects, to the venerable and lofty height of eloquence which lies hid from the multitude of Christians, where are discussed topics of the greatest importance, and where it is demonstrated and shown that they have been treated philosophically both by the prophets of God and the apostles of Jesus.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LXI

Chapter LXI.
Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed. For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, “They that be whole need not a physician, but they that are sick;” others, again, which to the pure in soul and body exhibit “the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets,” and “by the appearing of our Lord Jesus Christ,” which “appearing” is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things. But as he exaggerates the charges against us, adding, after his list of those vile individuals whom he has mentioned, this remark, “What other persons would a robber summon to himself by proclamation?” we answer such a question by saying that a robber summons around him individuals of such a character, in order to make use of their villainy against the men whom they desire to slay and plunder. A Christian, on the other hand, even though he invite those whom the robber invites, invites them to a very different vocation, viz., to bind up these wounds by His word, and to apply to the soul, festering amid evils, the drugs obtained from the word, and which are analogous to the wine and oil, and plasters, and other healing appliances which belong to the art of medicine.
* ↑ Cf. 1 Cor. ii. 7.
* ↑ Matt. ix. 12.
* ↑ Rom. xvi. 25, 26.
* ↑ Cf. 2 Tim. i. 10.
* ↑ τὸ ἡγεμονικόν.
* ↑ ἀψευδῆ.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LIX

Chapter LIX.
Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defence expresses himself as follows: “That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: ‘Every one who has clean hands, and a prudent tongue;’ others again thus: ‘He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.’ Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers?” Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or—which is the more appropriate term to use—to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. “For we speak wisdom among them that are perfect.”
* ↑ φωνὴν συνετός.
* ↑ [Much is to be gathered from this and the following chapters, of the evangelical character of primitive preaching and discipline.]
* ↑ ἁπλῶς.
* ↑ εὐδαιμονίαν.
* ↑ μακαριότητα.
* ↑ Cf. 1 Cor. ii. 6.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LVI

Chapter LVI.
Observe now how by such statements he depreciates those amongst us who are teachers of the word, and who strive in every way to raise the soul to the Creator of all things, and who show that we ought to despise things “sensible,” and “temporal,” and “visible,” and to do our utmost to reach communion with God, and the contemplation of things that are “intelligent,” and “invisible,” and a blessed life with God, and the friends of God; comparing them to “workers in wool in private houses, and to leather-cutters, and to fullers, and to the most rustic of mankind, who carefully incite young boys to wickedness, and women to forsake their fathers and teachers, and follow them.” Now let Celsus point out from what wise parent, or from what teachers, we keep away children and women, and let him ascertain by comparison among those children and women who are adherents of our doctrine, whether any of the opinions which they formerly heard are better than ours, and in what manner we draw away children and women from noble and venerable studies, and incite them to worse things. But he will not be able to make good any such charge against us, seeing that, on the contrary, we turn away women from a dissolute life, and from being at variance with those with whom they live, from all mad desires after theatres and dancing, and from superstition; while we train to habits of self-restraint boys just reaching the age of puberty, and feeling a desire for sexual pleasures, pointing out to them not only the disgrace which attends those sins, but also the state to which the soul of the wicked is reduced through practices of that kind, and the judgments which it will suffer, and the punishments which will be inflicted.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book III/Chapter LVII

Chapter LVII.
But who are the teachers whom we call triflers and fools, whose defence is undertaken by Celsus, as of those who teach better things? (I know not,) unless he deem those to be good instructors of women, and no triflers, who invite them to superstition and to unchaste spectacles, and those, moreover, to be teachers not devoid of sense who lead and drag the young men to all those disorderly acts which we know are often committed by them. We indeed call away these also, as far as we can, from the dogmas of philosophy to our worship of God, by showing forth its excellence and purity. But as Celsus, by his statements, has declared that we do not do so, but that we call only the foolish, I would say to him, “If you had charged us with withdrawing from the study of philosophy those who were already preoccupied with it, you would not have spoken the truth, and yet your charge would have had an appearance of probability; but when you now say that we draw away our adherents from good teachers, show who are those other teachers save the teachers of philosophy, or those who have been appointed to give instruction in some useful branch of study.”
He will be unable, however, to show any such; while we promise, openly and not in secret, that they will be happy who live according to the word of God, and who look to Him in all things, and who do everything, whatever it is, as if in the presence of God. Are these the instructions of workers in wool, and of leather-cutters, and fullers, and uneducated rustics? But such an assertion he cannot make good.
# An Etymological Dictionary of the German Language/ächzen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ächzen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ächzen, vb., see ach.
# An Etymological Dictionary of the German Language/äfern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/äfern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ äfern, vb., ‘to repeat,’ an UpG. word; MidHG. œferen, OHG. afarôn. See under aber.
# An Etymological Dictionary of the German Language/ärgern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ärgern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ärgern, ‘to annoy, vex, fret,’ from MidHG. ergern, ‘to incite to evil, deteriorate, corrupt,’ OHG. ergirôn, argirôn, ‘to make worse,’ from the comparative of arg. From this ModHG. Ärger, m., is formed (comp. Aussatz from aussätzig, Geiz from geizen, Handel from handeln, Opfer from opfern); in MidHG. erge, OHG. argî, f., ‘malice.’ —
ärgern, vb., see arg.
# An Etymological Dictionary of the German Language/ähnlich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ähnlich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ähnlich, adj., from the equiv. MidHG. ánelîch, OHG. ánagilîh (*ánalîh), adj., ‘similar.’ It corresponds to Goth. ánaleikô, adv., ‘similarly’; from the OTeut. (Goth.) prep. ana (see an) and the suffix lich; see gleich
# An Etymological Dictionary of the German Language/übel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/übel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ übel, adj., ‘evil, bad, wrong; sick,’ from MidHG. übel, OHG. ubil, ‘bad, wicked’; a common Teut. adj. corresponding to OSax. uƀil, Du. euvel. AS. yfel, E. evil, Goth. ubils, ‘bad.’ With these are connected OHG. uppi (from Teut. ubjo-), ‘vicious, malignant; villain,’ as well as the cognates of ModHG. üppig. The word has been supposed to be related to the prepos. über (Aryan upérî), so that Teut. uƀilo-, from upelo-, meant lit. ‘that which oversteps a limit or is contrary to rule.’ Nothing positive, however, can be asserted, since the word is specifically Teut.; or is OIr. uall, ‘pride,’ cognate?.
# An Etymological Dictionary of the German Language/Öl

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Öl | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Öl, n., from the equiv. MidHG. öle, öl, n. (with the variants ole, ol, and olei), OHG. olei, oli, n., ‘oil’; corresponding to OSax. olig; Du. olie, AS. ele, n., ‘oil.’ Lat. oleum, ‘oil,’ passed into HG. before the 8th. cent. Goth. adopted the term probably even half a century earlier from the Lat., the only assumption that can explain the remarkable Goth. form alêw. The approximate source of E. oil, MidE. oile, is OFr. oil, which with its Rom. cognates. (ModFr. huile) are also based on Lat. oleum.
# An Etymological Dictionary of the German Language/Öse

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Öse | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Öse, f., ‘ear, hook,’ from late MidHG. and early ModHG. (MidG. and MidLG.) œse, f., ‘ear, hook, handle’; the usual assumption that the word is borrowed from Lat. ansa, ‘handle,’ is not to be preferred to the opinion that Öse and Öhr are identical, and that the s from which the r of Ohr and Öhr is derived is preserved in Öse; see Öhr.
# An Etymological Dictionary of the German Language/Überdruß

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​ Überdruß, see verdrießen. —
# An Etymological Dictionary of the German Language/ätzen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/ätzen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ ätzen, vb., ‘to corrode, etch, bait,’ from MidHG. etzen, OHG. ezzen, ‘to give to eat,’ lit. ‘to make eat’; factitive of essen.
# An Etymological Dictionary of the German Language/öde

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/öde | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ öde, adj., ‘deserted, waste,’ from MidHG. œde, adj., ‘uncultivated, uninhabited, empty, foolish, poor, infirm,’ OHG. ôdi, ‘desolate, empty’; corresponding to Goth. auþs, ‘desolate, solitary, unfertile,’ OIc. auðr. In some of the languages of the Teut. group there occurs an adj. similar in sound, but apparently of a different etymology, with the meaning ‘easy.’ Comp. OSax. oði, OHG. ôdi, AS. ŷþe, eáþe, OIc. auð- (in compounds), ‘easy.’ The prim. meanings of both classes are uncertain.
# An Etymological Dictionary of the German Language/Rank

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rank | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rank, plur. Ränke, m., ‘winding, intrigue, wile,’ from MidHG. ranc (k), m., ‘rapid winding or movement’; corresponding to AS. wręnč, ‘bend, cunning, plot,’ E. wrench. See renken. —
# An Etymological Dictionary of the German Language/Ranzen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ranzen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ranzen, m., ‘belly, knapsack, satchel,’ from MidHG. rans, m. ‘belly, pauch.’ Comp. Du. ranzel, ‘knapsack.’
# An Etymological Dictionary of the German Language/Rappe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rappe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rappe (1.), m., ‘black horse,’ ModHG. only in this sense, which is a figurative use of MidHG. rappe, ‘raven,’ the variant of MidHG. rabe (Alem. rap, ‘raven’). OHG. *rappo is wanting; it would be related to rabo like *knappo, ‘squire,’ to knabo, ‘boy.’ See Rappen.
Rappe (2.), f., ‘malanders,’ from MidHG. rappe, rapfe, f., ‘itch, scab’; allied to Du. rappig, ‘scabby.’ The root is seen in ​OHG. rapfen, ‘to harden (of wounds), form a scab,’ and in râffi. From HG. the equiv. Fr. râpes, pl., is formed.
Rappe (3.), f., ‘rasp,’ ModHG. only, from the equiv. Fr. râpe, which again corresponds to OHG. raspôn, ‘to sweep off,’ MidHG. raspeln. See raffen, Rapp, and Raspe.