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# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry/Idolatry in Its More Limited Sense. Its Copiousness

Chapter II.—Idolatry in Its More Limited Sense. Its Copiousness.
But let the universal names of crimes withdraw to the specialities of their own works; let idolatry remain in that which it is itself. Sufficient to itself is a name so inimical to God, a substance of crime so copious, which reaches forth so many branches, diffuses so many veins, that from this name, for the greatest part, is drawn the material of all the modes in which the expansiveness of idolatry has to be foreguarded against by us, since in manifold wise it subverts the servants of God; and this not only when unperceived, but also when cloaked over. Most men simply regard idolatry as to be interpreted in these senses alone, viz.: if one burn incense, or immolate a victim, or give a sacrificial banquet, or be bound to some sacred functions or priesthoods; just as if one were to regard adultery as to be accounted in kisses, and in embraces, and in actual fleshly contact; or murder as to be reckoned only in the shedding forth of blood, and in the actual taking away of life. But how far wider an extent the Lord assigns to those crimes we are sure: when He defines adultery to consist even in concupiscence, “if one shall have cast an eye lustfully on,” and stirred his soul with immodest commotion; when He judges murder to consist even in a word of curse or of reproach, and in every impulse of anger, and in the neglect of charity toward a brother just as John teaches, that he who hates his brother is a murderer. Else, both the devil’s ingenuity in malice, and God the Lord’s in the Discipline by which He fortifies us against the devil’s depths, would have but limited scope, if we were judged only in such faults as even the heathen nations have decreed punishable. How will our “righteousness abound above that of the Scribes and Pharisees,” as the Lord has prescribed, unless we shall have seen through the abundance of that adversary quality, that is, of unrighteousness? But if the head of unrighteousness is idolatry, the first point is, that we be fore-fortified against the abundance of idolatry, while we recognise it not only in its palpable manifestations.

## Footnotes

* ↑ Matt. v. 28.
* ↑ Matt. v. 22.
* ↑ 1 John. iii. 15.
* ↑ Rev. ii. 24.
* ↑ Matt. v. 20.
# Ante-Nicene Fathers/Volume III/Apologetic/On Idolatry/Of Silent Acquiescence in Heathen Formularies

Chapter XXI.—Of Silent Acquiescence in Heathen Formularies.
But it is a mark of timidity, when some other man binds you in the name of his gods, by the making of an oath, or by some other form of attestation, and you, for fear of discovery, remain quiet. For you equally, by remaining quiet, affirm their majesty, by reason of which majesty you will seem to be bound. What matters it, whether you affirm the gods of the nations by calling them gods, or by hearing them so called?  Whether you swear by idols, or, when adjured by another, acquiesce? Why should we not recognize the subtleties of Satan, who makes it his aim that, what he cannot effect by our mouth, he may effect by the mouth of his servants, introducing idolatry into us through our ears? At all events, whoever the adjurer is, he binds you to himself either in friendly or unfriendly conjunction. If in unfriendly, you are now challenged unto battle, and know that you must fight. If in friendly, with how far greater security will you transfer your engagement unto the Lord, that you may dissolve the obligation of him through whose means the Evil One was seeking to annex you to the honour of idols, that is, to idolatry! All sufferance of that kind is idolatry. You honour those to whom, when imposed as authorities, you have rendered respect. I know that one (whom the Lord pardon!), when it had been said to him in public during a law-suit, “Jupiter be wroth with you,” answered, “On the contrary, with you.” What else would a heathen have done who believed Jupiter to be a god? For even had he not retorted the malediction by Jupiter (or other such like), yet, by merely returning a curse, he would have confirmed the divinity of Jove, showing himself irritated by a malediction in Jove’s name. For what is there to be indignant at, (if cursed) in the name of one whom you know to be nothing? For if you rave, you immediately affirm his existence, and the profession of your fear will be an act of idolatry. How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline.

## Footnotes

* ↑ i.e., for fear of being discovered to be a Christian (Oehler).
* ↑ See Matt. v. 44, 1 Pet. iii. 9, etc.
# An Etymological Dictionary of the German Language/Kirche

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kirche | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kirche, f., ‘church,’ from the equiv. MidHG. kirche (Swiss chilche), OHG. chirī̆hha (Swiss chī̆lihha), f.; corresponding to Du. kerk, AS. čiriče, čyriče, E. church. As is shown by the OHG. hh of chirī̆hha, the word must have existed before the OHG. period; names of places with Kirche are found in Germany even before the beginning of the 8th cent.; yet the word is unknown to Goth. (the terms used were gudhûs, ‘the house of God,’ gards or razn - bidô, ‘house of prayer’; also aíkklêsjô, ‘coetus christianorum’). The other Teut. tribes must, however, have adopted the term from Gr. through the medium of Goth. (comp. Pfaffe, also Heide, Taufe, and Teufel). It is true that Gr. κυριακή (with ἡμέρα understood) during the first ten centuries signified ‘Sunday’ exclusively, and only from the 11th cent. onwards did it obtain the meaning ‘house of the Lord.’ But since the word is foreign, we may assume that the gender of κυριακόν, ‘church’ (or its plur. κῦριακά), recorded from the 4th cent., was changed (OHG. chī̆rī̆hha, f.). Since the Gr. word was never current in the Romish Church (the LatRom. as well as the Kelt. term being ecclesia), we have in Kirche a term of the Greek Church, though in other cases the words adopted with Christianity are essentially Lat. (from Goth. *kyreika, Russ. cerkovĭ, and OSlov. crŭky are also probably derived). The introduction of Kirche through a Goth. medium was possible as late as the 9th cent. at least, for, according to Wal. Strabo, divine service was celebrated on the Lower Danube in the Goth. language even at that period. —
# An Etymological Dictionary of the German Language/Kissen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kissen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kissen, Küssen, n., ‘cushion,’ from MidHG. küssen, küssîn, OHG. chussī̆n, n., ‘cushion’; comp. Du. kussen, ‘cushion.’ The G. word is derived (comp. Pfühl and Flaum) from the equiv. MidLat. cussînus (Fr. coussin), which comes from Lat. *culcitinum, allied to culcita, ‘mattress, cushion’; E. cushion and Ital. cuscino are modern Fr. loan-words. The i of ModHG. Kissen comes from MidG. and UpG. dialects (comp. Pilz and Bims).
# An Etymological Dictionary of the German Language/Kipfel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kipfel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kipfel, dial., also Gipfel, m. and n., from the equiv. MidHG. kipfe, m., ‘roll of fine white bread pointed at both ends’ (Gipfel is a corrupt form); perhaps allied to OHG. chipfa, f., MidHG. kipfe, ‘drag of a wheel.’
# An Etymological Dictionary of the German Language/Kinn

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kinn | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kinn, n., ‘chin,’ from the equiv. MidHG. kin, kinne, OHG. chinni, n. (also ‘jaw’). The older meaning, ‘cheek’ (Goth. kinnus, f., ‘cheek’), has been preserved in Kinnbein, ‘cheek-bone,’ in OHG. chinnizan, MidHG. kinnezan, ‘molar tooth,’ OHG. kinnibaccho, ‘jawbone’; comp. AS. čin, E. chin, AS. činbân, E. chin-bone, ModDu. kin, f., ‘chin’; OIc. kinn, ‘cheek.’ Comp. Gr. γένυς, f., ‘chin, jaw, jawbone,’ also ‘edge of an axe, axe,’ γένειον, n., ‘chin, jaw,’ γενείας, f., ‘chin, beard’; Lat. gena, ‘cheek,’ dentes genuini, ‘molar teeth’; Ir. gin, ‘mouth’; Sans. hánu-s, f., ‘jaw,’ hanavýa, ‘jawbone.’ Hence the meaning varies considerably between cheek, jaw, chin; the prim. sense of the root gen in this term cannot be ascertained. On account of the Gr. meaning ‘axe’ some deduce the word from a root gen, ‘to cut to pieces.’
# An Etymological Dictionary of the German Language/Kirsche

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kirsche | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kirsche, f., from the equiv. MidHG. kirse, kërse (Alem. chriesi), f., ‘cherry’ (for the change of s into sch comp. Arsch and Hirsch). OHG. chirsa (*chirissa), f., is certainly not derived from Lat. cerasum, but, like the cognate Rom. words, from ceręsia (prop. n. plur. of the adj. ceraseus?. Comp. Gr. κεράσιον, ‘cherry,’ κερασία, κερασέα, ‘cherry tree’), only with a Teut. accent; the Alem. form Kriese (from the prim. form krêsia, which perhaps appears also in Istrian kriss and Serv. kriješa), like Kirsche, is based too on the common primit. form with the Rom. accent; MidLat. *cerę́sea (Ital. ciregia, Fr. cerise); comp. also OSlov. črěšĭnja (primit. Slav. *čers-, from *kers-?). The adoption of the word by HG. occurred before the 7th cent., as is shown by the preservation of the initial c as k in HG. For a discussion of the period at which the word was ​borrowed, and of the gender of the Southern terms for fruit, see Pflaume.
# An Etymological Dictionary of the German Language/Kippe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kippe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kippe, f., ‘brink, edge,’ from MidG. and LG.; the proper HG. form is Kipfe, meaning ‘point’ in Luther; earlier references are wanting. The nominal vb. kippen means ‘to cut of the point’; in the sense of ‘to strike,’ allied to OIc. kippa, ‘to strike,’ AS. cippian, with which ModHG. kappen is also connected.
# An Etymological Dictionary of the German Language/Kirchweih

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kirchweih | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kirchweih, f., ‘dedication of a church,’ from MidHG. kirchwîhe, f., which thus early signifies also ‘annual fair,’ and even ‘fête’ generally, OHG. chirihwîhî, f., prop. ‘dedication of a church’ (comp. Alem. Kilbe, chilbi).
# An Etymological Dictionary of the German Language/Kirmes

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kirmes | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kirmes, f., ‘village fête,’ from MidHG. kirmësse, f., ‘dedication festival,’ for the unrecorded kirchmësse, just as MidHG. kirspil is a variant of kirchspel, n., ‘parish,’ and kirwîhe a variant of kirchwîhe, ‘dedication of a church.’ Kirmes (Du. kerkmis, kermis), lit. ‘mass to celebrate the dedication of a church’ (in Alem. chilbe, from kilchwîhe, Bav. kirta, from kirchtac). Comp. Messe.
# An Etymological Dictionary of the German Language/Kiste

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kiste | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kiste, f., ‘box,’ from MidHG. kiste, OHG. chista, f., ‘box, chest’; comp. Du. kist, AS. čest, čîste, E. chest, OIc. kista, ‘box.’ In Goth. a cognate term is wanting. The assumption that the Teut. languages borrowed Lat. cista (Gr. κίστη) at a very early period, at any rate long before the change of the initial c of cista into tz, presents no greater difficulty than in the case of Arche; comp. Korb, Koffer, and Sack. Hence between Kasten and Kiste there is no etymological connection; the first has no cognate term in Lat.
# An Etymological Dictionary of the German Language/Kirchspiel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Kirchspiel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Kirchspiel, n., ‘parish,’ from MidHG. kirchspil, also kirspel; the second part of the compound is instinctively connected with Menschenspiel, yet its origin has not been definitely ascertained; some have referred it to Goth. spill, n., ‘speech’ (comp. Beispiel), and have defined Kirchspiel as ‘the district within which the decision of a church is paramount.’ This assumption is not quite satisfactory, because no connecting link between Kirchenwort, ‘decision of the church,’ and Kirchspiel, ‘parish,’ can be discovered. Following the explanation of Pfarre, we should rather assume some such meaning as ‘district, enclosure, forbearance,’ which is supported by AS. spelian, ‘to spare, protect’; comp. AS. spela, ‘representative’?. —
# An Etymological Dictionary of the German Language/vorder

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/vorder | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ vorder, adj., ‘front, anterior, foremost,’ from MidHG. vorder, OHG. fordar, adj., ‘standing at the head of, former, anterior'; an old comparative with the Aryan suffix tero- (Gr. -τερο-; comp. ander from anþero-). Goth. *faúrþara- is wanting; the connection with the root of Goth. faúra (see vor) is apparent; comp. Sans. pûrva, ‘being before or in front,’ with purás, purâ, ‘before.’ Fürst, fordern, and fördern (comp. also Altvordern) are also allied.
# An Etymological Dictionary of the German Language/wach

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/wach | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ wach, adj., ‘awake, on the alert,’ a remarkably late word (of the last cent.), which is entirely wanting in the earlier periods and dialects (in MidHG. wacker, see wacker); a recent derivative of wecken and wachen. The latter is an old form; comp. MidHG. wachen, OHG. wahhên, ‘to wake, be awake,’ OSax. wakôn, Du. waken, AS. wacian, wœččan, E. to wake, watch; also in Goth. waken, str. vb., ‘to be awake, watch.’ For the early history of the cognates see the causative wecken. The abstract form Wache, f., ‘guard, watch,’ is from MidHG. (very rare) wache, for which wahte, f. (ModHG. Wacht), is the usual term; to this ModHG. Wächter, m., ‘watch, guardian,’ from MidHG. wahtœ̂re is allied.
# An Etymological Dictionary of the German Language/vor

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/vor | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ vor, adv. and prep., ‘before,’ from MidHG. vor, vore, OHG. fora; corresponding to Goth. faúr and faúra, ‘before,’ OSax. for, fora, Du. vor, AS. and E. for. In non-Teut. are found the correspondences Sans. purâ and purás, ‘before,’ with pra, Gr. πάρος with πρό; ModHG. für, as well as Lat. pro, are more remotely allied.
# An Etymological Dictionary of the German Language/wachsen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/wachsen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ wachsen, vb., ‘to grow, increase, thrive,’ from the equiv. MidHG. wahsen, OHG. wahsan, str. vb.; corresponding to the equiv. Goth. wahsjan, OSax. wahsan, Du. wassen, AS. weaxan, E. to wax. The Teut. root wahs contained in these words, and perhaps cognate with that of wecken, appears in non-Teut. as weks, uks; comp. Sans. vakš, ukš, ‘to grow strong or tall,’ Zend uχš, Gr. ἀέξω (αὐξάνω), ‘to strengthen, increase, grow’; comp. Ochse.
# An Etymological Dictionary of the German Language/wackeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/wackeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ wackeln, vb., ‘to shake, rock, totter,’ from the equiv. late MidHG. wackeln (and also wacken). An intensive form from MidHG. wagen, OHG. wagôn, ‘to move, totter, shake’; comp. Du. twaggelen, ‘to shake,’ AS. wagian, also E. to wag (from AS. *waggian). These cognates are certainly more closely related to ModHG. wiegen (Teut. root weg, from the Aryan root wē̆gh) than to the cognates of wanken.
# An Etymological Dictionary of the German Language/vornehm

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/vornehm | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ vornehm, adj., ‘distinguished, aristocratic,’ from MidHG. vürnœme, ‘preferable, distinguished’; comp. angenehm.
# An Etymological Dictionary of the German Language/vorhanden

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/vorhanden | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ vorhanden, adv., ‘at hand, extant,’ from vor Handen, lit. ‘before the hands’; comp. abhanden (and behende).
# An Etymological Dictionary of the German Language/vorn

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/vorn | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ vorn, adv., ‘in front, before,’ from the equiv. MidHG. vorn, vorne (vornen, vornân); in OHG. the equiv. forna is used only in dialects as an adv. of place. A derivative of Teut. for-, appearing in vor and für.
# An Etymological Dictionary of the German Language/wabern

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/wabern | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ wabern, vb., ‘to be agitated,’ from MidHG. wabern, ‘to be in motion, move to and fro’; comp. OIc. vafra, ‘to move to and fro.’ —
# An Etymological Dictionary of the German Language/von

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/von | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ von, prep., ‘of, from, concerning,’ from the equiv. MidHG. von, vone (dial. van), OHG. fona (fana); corresponding to OSax. fon, fan, fana, ‘of,’ Du. van. The pre-Teut. pana, on which the word is based, is rightly regarded as an extension of the shortened Aryan form apo, which is discussed under ab.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XIII

Chapter XIII.
We have, I think, faithfully carried out our plan of showing in how many different ways the sin of idolatry clings to the shows, in respect of their origins, their titles, their equipments, their places of celebration, their arts; and we may hold it as a thing beyond all doubt, that for us who have twice renounced all idols, they are utterly unsuitable. “Not that an idol is anything,” as the apostle says, but that the homage they render is to demons, who are the real occupants of these consecrated images, whether of dead men or (as they think) of gods. On this account, therefore, because they have a common source—for their dead and their deities are one—we abstain from both idolatries. Nor do we dislike the temples less than the monuments: we have nothing to do with either altar, we adore neither image; we do not offer sacrifices to the gods, and we make no funeral oblations to the departed; nay, we do not partake of what is offered either in the one case or the other, for we cannot partake of God’s feast and the feast of devils. If, then, we keep throat and belly free from such defilements, how much more do we withhold our nobler parts, our ears and eyes, from the idolatrous and funereal enjoyments, which are not passed through the body, but are digested in the very spirit and soul, whose purity, much more than that of our bodily organs, God has a right to claim from us.
* ↑ [Bunsen, Hippol. Vol. III. pp. 20–22.]
* ↑ 1 Cor. viii. 4.
* ↑ 1 Cor. x. 21.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XVI

Chapter XVI.
Since, then, all passionate excitement is forbidden us, we are debarred from every kind of spectacle, and especially from the circus, where such excitement presides as in its proper element. See the people coming to it already under strong emotion, already tumultuous, already passion-blind, already agitated about their bets. The prætor is too slow for them: their eyes are ever rolling as though along with the lots in his urn; then they hang all eager on the signal; there is the united shout of a common madness. Observe how “out of themselves” they are by their foolish speeches. “He has thrown it!” they exclaim; and they announce each one to his neighbour what all have seen. I have clearest evidence of their blindness; they do not see what is really thrown. They think it a “signal cloth,” but it is the likeness of the devil cast headlong from on high. And the result accordingly is, that they fly into rages, and passions, and discords, and all that they who are consecrated to peace ought never to indulge in. Then there are curses and reproaches, with no cause of hatred; there are cries of applause, with nothing to merit them. What are the partakers in all this—not their own masters—to obtain of it for themselves? unless, it may be, that which makes them not their own: they are saddened by another’s sorrow, they are gladdened by another’s joy. Whatever they desire on the one hand, or detest on the other, is entirely foreign to themselves. So love with them is a useless thing, and hatred is unjust. Or is a causeless love perhaps more legitimate than a causeless hatred? God certainly forbids us to hate even with a reason for our hating; for He commands us to love our enemies. God forbids us to curse, though there be some ground for doing so, in commanding that those who curse us we are to bless. But what is more merciless than the circus, where people do not spare even their rulers and fellow-citizens? If any of its madnesses are becoming elsewhere in the saints of God, they will be seemly in the circus too; but if they are nowhere right, so neither are they there.
# Ante-Nicene Fathers/Volume III/Apologetic/The Shows, or De Spectaculis/Chapter XVIII

Chapter XVIII.
But if you argue that the racecourse is mentioned in Scripture, I grant it at once. But you will not refuse to admit that the things which are done there are not for you to look upon: the blows, and kicks, and cuffs, and all the recklessness of hand, and everything like that disfiguration of the human countenance, which is nothing less than the disfiguration of God’s own image. You will never give your approval to those foolish racing and throwing feats, and yet more foolish leapings; you will never find pleasure in injurious or useless exhibitions of strength; certainly you will not regard with approval those efforts after an artificial body which aim at surpassing the Creator’s work; and you will have the very opposite of complacency in the athletes Greece, in the inactivity of peace, feeds up. And the wrestler’s art is a devil’s thing. The devil wrestled with, and crushed to death, the first human beings. Its very attitude has power in it of the serpent kind, firm to hold—tortures to clasp—slippery to glide away. You have no need of crowns; why do you strive to get pleasures from crowns?