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# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 45

XLIV.—Of the First Resurrection.
From heaven will descend the city in the first resurrection; this is what we may tell of such a celestial fabric. We shall arise again to Him, who have been devoted to Him. And they shall be incorruptible, even already living without death. And neither will there be any grief nor any groaning in that city. They shall come also who overcame cruel martyrdom under Antichrist, and they themselves live for the whole time, and receive blessings because they have suffered evil things; and they themselves marrying, beget for a thousand years. There are prepared all the revenues of the earth, because the earth renewed without end pours forth abundantly. Therein are no rains; no cold comes into the golden camp. No sieges as now, nor rapines, nor does that city crave the light of a lamp. It shines from its Founder. Moreover, Him it obeys; in breadth 12,000 furlongs and length and depth. It levels its foundation in the earth, but it raises its head to heaven. In the city before the doors, moreover, sun and moon shall shine; he who is evil is hedged up in torment, for the sake of the nourishment of the righteous. But from the thousand years God will destroy all those evils.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 46

XLV.—Of the Day of Judgment.
I add something, on account of unbelievers, of the day of judgment. Again, the fire of the Lord sent forth shall be appointed. The earth gives a true groan; then those who are making their journey in the last end, and then all unbelievers, groan. The whole of nature is converted in flame, which yet avoids the camp of His saints. The earth is burned up from its foundations, and the mountains melt. Of the sea nothing remains: it is overcome by the powerful fire. This sky perishes, and the stars and these things are changed. Another newness of sky and of everlasting earth is arranged. Thence they who deserve it are sent away in a second death, but the righteous are placed in inner dwelling-places.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 49

XLVIII.—O Faithful, Beware of Evil.
The birds are deceived, and the beasts of the woods in the woods, by those very charms by which their ruin is ever accomplished, and caves as well as food deceive them as they follow; and they know not how to shun evil, nor are they restrained by law. Law is given to man, and a doctrine of life to be chosen, from which he remembers that he may be able to live carefully, and recalls his own place, and takes away those things which belong to death. He severely condemns himself who forsakes rule; either bound with iron, or cast down from his degree; or deprived of life, he loses what he ought to enjoy. Warned by example, do not sin gravely; translated by the laver, rather have charity; flee far from the bait of the mouse-trap, where there is death. Many are the martyrdoms which are made without shedding of blood. Not to desire other men’s goods; to wish to have the benefit of martyrdom; to bridle the tongue, thou oughtest to make thyself humble; not willingly to use force, nor to return force used against thee, thou wilt be a patient mind, understand that thou art a martyr.
# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry
## Contents

* Wide Scope of the Word Idolatry
* Idolatry in Its More Limited Sense. Its Copiousness
* Idolatry: Origin and Meaning of the Name
* Idols Not to Be Made, Much Less Worshipped. Idols and Idol-Makers in the Same Category
* Sundry Objections or Excuses Dealt with
* Idolatry Condemned by Baptism. To Make an Idol Is, in Fact, to Worship It
* Grief of the Faithful at the Admission of Idol-Makers into the Church; Nay, Even into the Ministry
* Other Arts Made Subservient to Idolatry. Lawful Means of Gaining a Livelihood Abundant
* Professions of Some Kinds Allied to Idolatry. Of Astrology in Particular
* Of Schoolmasters and Their Difficulties
* Connection Between Covetousness and Idolatry. Certain Trades, However Gainful, to Be Avoided
* Further Answers to the Plea, How Am I to Live?
* Of the Observance of Days Connected with Idolatry
* Of Blasphemy. One of St. Paul's Sayings
* Concerning Festivals in Honour of Emperors, Victories, and the Like. Examples of the Three Children and Daniel
* Concerning Private Festivals
* The Cases of Servants and Other Officials. What Offices a Christian Man May Hold
* Dress as Connected with Idolatry
* Concerning Military Service
* Concerning Idolatry in Words
* Of Silent Acquiescence in Heathen Formularies
* Of Accepting Blessing in the Name of Idols
* Written Contracts in the Name of Idols. Tacit Consent
* General Conclusion
* Elucidations
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXXVIII

Chapter XXXVIII.
Ought not Christians, therefore, to receive not merely a somewhat milder treatment, but to have a place among the law-tolerated societies, seeing they are not chargeable with any such crimes as are commonly dreaded from societies of the illicit class? For, unless I mistake the matter, the prevention of such associations is based on a prudential regard to public order, that the state may not be divided into parties, which would naturally lead to disturbance in the electoral assemblies, the councils, the curiæ, the special conventions, even in the public shows by the hostile collisions of rival parties; especially when now, in pursuit of gain, men have begun to consider their violence an article to be bought and sold. But as those in whom all ardour in the pursuit of glory and honour is dead, we have no pressing inducement to take part in your public meetings; nor is there aught more entirely foreign to us than affairs of state. We acknowledge one all-embracing commonwealth—the world. We renounce all your spectacles, as strongly as we renounce the matters originating them, which we know were conceived of superstition, when we give up the very things which are the basis of their representations. Among us nothing is ever said, or seen, or heard, which has anything in common with the madness of the circus, the immodesty of the theatre, the atrocities of the arena, the useless exercises of the wrestling-ground. Why do you take offence at us because we differ from you in regard to your pleasures? If we will not partake of your enjoyments, the loss is ours, if there be loss in the case, not yours. We reject what pleases you. You, on the other hand, have no taste for what is our delight. The Epicureans were allowed by you to decide for themselves one true source of pleasure—I mean equanimity; the Christian, on his part, has many such enjoyments—what harm in that?
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXXIV

Chapter XXXIV.
Augustus, the founder of the empire, would not even have the title Lord; for that, too, is a name of Deity. For my part, I am willing to give the emperor this designation, but in the common acceptation of the word, and when I am not forced to call him Lord as in God’s place. But my relation to him is one of freedom; for I have but one true Lord, the God omnipotent and eternal, who is Lord of the emperor as well. How can he, who is truly father of his country, be its lord? The name of piety is more grateful than the name of power; so the heads of families are called fathers rather than lords. Far less should the emperor have the name of God. We can only profess our belief that he is that by the most unworthy, nay, a fatal flattery; it is just as if, having an emperor, you call another by the name, in which case will you not give great and unappeasable offence to him who actually reigns?—an offence he, too, needs to fear on whom you have bestowed the title. Give all reverence to God, if you wish Him to be propitious to the emperor. Give up all worship of, and belief in, any other being as divine. Cease also to give the sacred name to him who has need of God himself. If such adulation is not ashamed of its lie, in addressing a man as divine, let it have some dread at least of the evil omen which it bears. It is the invocation of a curse, to give Cæsar the name of god before his apotheosis.
# Ante-Nicene Fathers/Volume III/Apologetic/Apology/Chapter XXXVI

Chapter XXXVI.
If it is the fact that men bearing the name of Romans are found to be enemies of Rome, why are we, on the ground that we are regarded as enemies, denied the name of Romans? We may be at once Romans and foes of Rome, when men passing for Romans are discovered to be enemies of their country. So the affection, and fealty, and reverence, due to the emperors do not consist in such tokens of homage as these, which even hostility may be zealous in performing, chiefly as a cloak to its purposes; but in those ways which Deity as certainly enjoins on us, as they are held to be necessary in the case of all men as well as emperors. Deeds of true heart-goodness are not due by us to emperors alone. We never do good with respect of persons; for in our own interest we conduct ourselves as those who take no payment either of praise or premium from man, but from God, who both requires and remunerates an impartial benevolence. We are the same to emperors as to our ordinary neighbors. For we are equally forbidden to wish ill, to do ill, to speak ill, to think ill of all men. The thing we must not do to an emperor, we must not do to any one else: what we would not do to anybody, a fortiori, perhaps we should not do to him whom God has been pleased so highly to exalt.
# An Etymological Dictionary of the German Language/Pfaffe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfaffe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfaffe, m., ‘priest, parson,’ from MidHG. pfaffe, OHG. pfaffo, m., ‘priest’; corresponding to LG. and Du. pape, ‘priest’; the common prim. form is păpo. The MidLat. term is clericus. The usual assumption that the word is derived from Lat. pâpa, which was in the Western Church a respectful term applied to bishops and a title of the Pope, does not account for the fact that the term means ‘priest’ in all the Teut. dialects of MidEur., and therefore must be decidedly rejected. In the Greek Church a distinction was made ​between πάπας, ‘pope,’ and παπᾶς, ‘clericus minor’; with the latter sense the G. cognates are connected. It would also be remarkable if the p of a Latin word introduced into G. at the period of the Roman conversion had undergone permutation (comp. Priester, predigen, and Propst). The Gr. word (possibly in the vocat. form παπᾶ?) may have been widely diffused throughout Germany even in the 6th cent.; it was introduced perhaps at a somewhat later period than Kirche, as might be inferred from the absence of the word păpa, ‘priest,’ in AS. and E. Here too we have a trace of the influence of the Greek Church on the Teutons; yet we cannot determine which tribe adopted Gr. παπᾶς as păpa in its vocabulary and passed on the term (the meaning of Goth. papa in the Milan Calendar is obscure). It found its way even into OIc., in which pape, however, was strangely enough used by the Irish anchorites found in Iceland by the Northmen when they colonised the island. With regard to Lat. pâpa see Papst.
# An Etymological Dictionary of the German Language/Pfarrer

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfarrer | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfarrer, m., ‘clergyman, minister,’ MidHG. pfarrœre, OHG. pfarrâri, a G. derivative of pfarra. Note that the word is not based on MidLat. parochus (Ital. parroco), ‘priest.’ There also exists a later variant, Pfarr, MidHG. pfarre, m.; hence the derivative Pfarrei (Suab. and Bav.).
# An Etymological Dictionary of the German Language/Pfahl

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfahl | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfahl, m,. from the equiv. MidHG. pfâl, OHG. pfâl, m., ‘pale, stake’; allied to the equiv. Du. paal, AS. pâl, E. pole, pale. The cognates were undoubtedly borrowed from Lat. pâlus (whence also Fr. pal) contemporaneously with the cognates of Pfosten, and probably also with the technical terms relating to building in stone (Ziegel, Schindel, Wall, Mauer, and Pforte); all these words have undergone permutation in HG.; see also the following word.
# An Etymological Dictionary of the German Language/Pfebe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfebe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfebe, f., from the equiv. MidHG. pfëben, OHG. *pfëban, *pfëbano, m., ‘pumpkin,’ formed from Lat. pepon (Gr. πέπων), ‘pumpkin.’ MidHG. pfëdem, ‘pumpkin,’ and OHG. pfëdemo, are peculiar; besides these, OHG. pëpano, bëbano, and MidHG. bëben also occur without permutation. Comp. bidmen.
# An Etymological Dictionary of the German Language/Pfand

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfand | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfand, n., from the equiv. MidHG. pfant (gen. -des), OHG. pfant (gen. -tes), n.) ‘pawn, pledge, security’; it corresponds to MidLG. and Du. pand, and OFris. pand, which have the same meaning. It is usually derived from OFr. pan, ‘cloth, rag’ (from Lat. pannus); the West Teut. word is more closely connected, however, with OFr. paner, Prov. panar, Span. apandar, ‘to fleece a person,’ apañar, ‘to take away’; hence Pfand, ‘taking way,’ or ‘that which is seized’ (OFr. pan, ‘the thing seized,’ whence E. pawn)?.
# An Etymological Dictionary of the German Language/Pfarre

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfarre | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfarre, f., ‘parish, parsonage, living,’ from MidHG. pfarre, OHG. pfarra, ‘parish’; corresponding to LG. parre. The current assumption that Pfarre is derived from the MidLat. and Rom. parochia (Ital. parrochia), paroecia (Gr. παροικία, Fr. paroisse), and E. parish (borrowed from Fr.), is not quite satisfactory as far as the sound is concerned, since it assumes too great a modification of the word; note OIr. pairche from parochia. The later parra recorded in MidLat. is clearly an imitation of the G. word, and therefore the latter cannot be based on it. Perhaps the ecclesiastical division was connected with an OTeut. *parra, ‘district,’ ​which is similar in sound and is assumed by the derivative Pferch; the idea associated with Pfarre in historic times originated, of course, in parochia, παροικία. —
# An Etymological Dictionary of the German Language/Pfau

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfau | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfau, m., from the equiv. MidHG. pfâwe, OHG. pfâwo, m., ‘peacock’; the OHG. form, with its permutated initial sound and its preservation of the v as w (see Käfig, Pferd), points to a very early loan-word from Lat. pâvo (whence also Fr. paon, Ital. pavone). With regard to the form of the word, it may be remarked that while other loan-words from Lat. are based on the oblique case (see Kreuz), in this instance the G. word is classified under the n- declension, to which Lat. pâvo (acc. pâvôn-em) also belongs. The peacock (comp. mausern and Käfig) may have been known in Germany about the 7th or 6th cent., or even earlier. Comp. Du. paauw, AS. pâwa and peá, E. peacock, which were borrowed contemporaneously from the same source; OSlov. pavŭ is also allied.
# An Etymological Dictionary of the German Language/Pfalz

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfalz | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfalz, f., ‘palace, high official residence, palatinate,’ from MidHG. pfalz, pfalze, phalenze, f., ‘residence of a spiritual or temporal prince, palatinate, town-hall,’ OHG. pfalanza, pfalinza, f.; corresponding to OSax. palinza, palencea (used in the Heliand of the palace of Pilate). The current view is content with the assumption that the word is based on Lat. pălâtium, yet the relation of the one to the other is more difficult to determine than is generally imagined. As the permutation of LG. p to HG. pf indicates, the word must have been naturalised in G. as early as the beginning of the 8th cent.; in the age of Charlemagne it already existed in G. Besides, the nasal of the OSax. and OHG. derivative, which was retained down to MidHG. even, cannot be explained by the form of Lat. palatium, nor can we discover why it was inserted. OHG. pfalanza and OSax. palinza clearly point to MidLat. palantium, ‘murus, fastigium,’ palenca, palencum, palitium, ‘contextus ac series palorum’; we are thus led to ‘the fortress,’ or, more accurately, ‘the district enclosed by pales,’ as the orig. sense of the word Pfalz. When, at a later period, under the Carlovingians, palatia were built in Germany, the word, which had been adopted long previously from the Lat., acquired the meaning of the similarly sounding palatium. In later MidLat. appears also palantia for palatinatus, ‘the district of a count palatine.’
# An Etymological Dictionary of the German Language/Pfanne

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfanne | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfanne, f., from the equiv. MidHG. pfanne, OHG. pfanna, f., ‘pan’; widely diffused in Teut. with the same sense, Du. pan, AS. pǫnne, f., E. pan. The permutation of p to HG. pf indicates the early existence of the word in the form panna in G., perhaps about the 7th cent., or, on account of the coincidence of the E. with the MidEur. Ger. word, far earlier. The Lat. form of patina, ‘dish, pan,’ is scarcely adequate to serve as the immediate source of the Teut. words; comp. further Pfennig. From Teut. is derived the equiv. Slav. pany.
# An Etymological Dictionary of the German Language/Pfeffer

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Pfeffer | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Pfeffer, m., from the equiv. MidHG. pfëffer, OHG. pfëffar, m., ‘pepper’; borrowed, as the unvarying permutation indicates, prior to the OHG. period from Lat. piper (whence Fr. poivre, Ital. pepe), which assumption is supported by Du. peper, AS. pipor, E. pepper, Ic. piparr (note in the non-Teut. languages OSlov. pĭprŭ). The early adoption of the Lat. word in Teut. is confirmed by history. In 410 A.D. Alaric, before Rome, granted a truce, for which the city was obliged to supply, among other things, 3000 lbs. of pepper. —
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter LXII

Chapter LXII.
He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the “power” of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was amongst the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things.  Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter V

Chapter V.
For to invoke angels without having obtained a knowledge of their nature greater than is possessed by men, would be contrary to reason. But, conformably to our hypothesis, let this knowledge of them, which is something wonderful and mysterious, be obtained.  Then this knowledge, making known to us their nature, and the offices to which they are severally appointed, will not permit us to pray with confidence to any other than to the Supreme God, who is sufficient for all things, and that through our Saviour the Son of God, who is the Word, and Wisdom, and Truth, and everything else which the writings of God’s prophets and the apostles of Jesus entitle Him. And it is enough to secure that the holy angels of God be propitious to us, and that they do all things on our behalf, that our disposition of mind towards God should imitate as far as it is within the power of human nature the example of these holy angels, who again follow the example of their God; and that the conceptions which we entertain of His Son, the Word, so far as attainable by us, should not be opposed to the clearer conceptions of Him which the holy angels possess, but should daily approach these in clearness and distinctness. But because Celsus has not read our holy Scriptures, he gives himself an answer as if it came from us, saying that we “assert that the angels who come down from heaven to confer benefits on mankind are a different race from the gods,” and adds that “in all probability they would be called demons by us:” not observing that the name “demons” is not a term of indifferent meaning like that of “men,” among whom some are good and some bad, nor yet a term of excellence like that of “the gods,” which is applied not to wicked demons, or to statues, or to animals, but (by those who know divine things) to what is truly divine and blessed; whereas the term “demons” is always applied to those wicked powers, freed from the encumbrance of a grosser body, who lead men astray, and fill them with distractions and drag them down from God and supercelestial thoughts to things here below.