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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXII

Chapter XXII.
If it be objected to us on this subject that we ourselves are accustomed to observe certain days, as for example the Lord’s day, the Preparation, the Passover, or Pentecost, I have to answer, that to the perfect Christian, who is ever in his thoughts, words, and deeds serving his natural Lord, God the Word, all his days are the Lord’s, and he is always keeping the Lord’s day. He also who is unceasingly preparing himself for the true life, and abstaining from the pleasures of this life which lead astray so many,—who is not indulging the lust of the flesh, but “keeping under his body, and bringing it into subjection,”—such a one is always keeping Preparation-day. Again, he who considers that “Christ our Passover was sacrificed for us,” and that it is his duty to keep the feast by eating of the flesh of the Word, never ceases to keep the paschal feast; for the pascha means a “passover,” and he is ever striving in all his thoughts, words, and deeds, to pass over from the things of this life to God, and is hastening towards the city of God. And, finally, he who can truly say, “We are risen with Christ,” and “He hath exalted us, and made us to sit with Him in heavenly places in Christ,” is always living in the season of Pentecost; and most of all, when going up to the upper chamber, like the apostles of Jesus, he gives himself to supplication and prayer, that he may become worthy of receiving “the mighty wind rushing from heaven,” which is powerful to destroy sin and its fruits among men, and worthy of having some share of the tongue of fire which God sends.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXVI

Chapter XXVI.
And we are not to believe in demons, although Celsus urges us to do so; but if we are to obey God, we must die, or endure anything, sooner than obey demons. In the same way, we are not to propitiate demons; for it is impossible to propitiate beings that are wicked and that seek the injury of men. Besides, what are the laws in accordance with which Celsus would have us propitiate the demons? For if he means laws enacted in states, he must show that they are in agreement with the divine laws. But if that cannot be done, as the laws of many states are quite inconsistent with each other, these laws, therefore, must of necessity either be no laws at all in the proper sense of the word, or else the enactments of wicked men; and these we must not obey, for “we must obey God rather than men.” Away, then, with this counsel, which Celsus gives us, to offer prayer to demons: it is not to be listened to for a moment; for our duty is to pray to the Most High God alone, and to the Only-begotten, the First-born of the whole creation, and to ask Him as our High Priest to present the prayers which ascend to Him from us, to His God and our God, to His Father and the Father of those who direct their lives according to His word. And as we would have no desire to enjoy the favour of those men who wish us to follow their wicked lives, and who give us their favour only on condition that we choose nothing opposed to their wishes, because their favour would make us enemies of God, who cannot be pleased with those who have such men for their friends,—in the same way those who are acquainted with the nature, the purposes, and the wickedness of demons, can never wish to obtain their favour.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXVII

Chapter XXVII.
And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the Supreme God, who is well pleased with their piety, and who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the “Angel of the great counsel,” being well contented with the favour of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons. “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear.” So much, then, in reply to those statements of Celsus: “If they are demons, they too evidently belong to God, and they are to be believed, to be sacrificed to according to the laws, and prayers are to be offered to them that they may be propitious.”
* ↑ Isa. ix. 6 (LXX.).
* ↑ Ps. xxvii. 1, 3.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXI

Chapter XXI.
Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them “holy sacrifices.”  His words are, “God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts. I cannot see the connection which he fancies between God’s being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. I confess, indeed, that from the fact that God is good, and without want of anything, and free from jealousy, it would follow as a consequence that we might take part in public feasts, if it were proved that the public feasts had nothing wrong in them, and were grounded upon true views of the character of God, so that they resulted naturally from a devout service of God. If, however, the so-called public festivals can in no way be shown to accord with the service of God, but may on the contrary be proved to have been devised by men when occasion offered to commemorate some human events, or to set forth certain qualities of water or earth, or the fruits of the earth,—in that case, it is clear that those who wish to offer an enlightened worship to the Divine Being will act according to sound reason, and not take part in the public feasts. For “to keep a feast,” as one of the wise men of Greece has well said, “is nothing else than to do one’s duty;” and that man truly celebrates a feast who does his duty and prays always, offering up continually bloodless sacrifices in prayer to God. That therefore seems to me a most noble saying of Paul, “Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.”
* ↑ Thucyd., book i. sect. lxx.
* ↑ Gal. iv. 10, 11.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXIII

Chapter XXIII.
But the majority of those who are accounted believers are not of this advanced class; but from being either unable or unwilling to keep every day in this manner, they require some sensible memorials to prevent spiritual things from passing altogether away from their minds. It is to this practice of setting apart some days distinct from others, that Paul seems to me to refer in the expression, “part of the feast;” and by these words he indicates that a life in accordance with the divine word consists not “in a part of the feast,” but in one entire and never ceasing festival. Again, compare the festivals, observed among us as these have been described above, with the public feasts of Celsus and the heathen, and say if the former are not much more sacred observances than those feasts in which the lust of the flesh runs riot, and leads to drunkenness and debauchery. It would be too long for us at present to show why we are required by the law of God to keep its festivals by eating “the bread of affliction,” or “unleavened with bitter herbs,” or why it says, “Humble your souls,” and such like. For it is impossible for man, who is a compound being, in which “the flesh lusteth against the Spirit, and the Spirit against the flesh,” to keep the feast with his whole nature; for either he keeps the feast with his spirit and afflicts the body, which through the lust of the flesh is unfit to keep it along with the spirit, or else he keeps it with the body, and the spirit is unable to share in it. But we have for the present said enough on the subject of feasts.
* ↑ Col. ii. 16. The whole passage in the English version is, “Let no man judge you in meat, or in drink, or in respect of an holyday” (ἐν μέρει ἑορτῆς). Origen’s interpretation is not followed by any modern expositors. It is adopted by Chrysostom and Theodoret.
* ↑ [Dr. Hessey notes this as “a curious comment” of Origen’s on St. Paul’s language: Bampton Lectures, On Sunday: its Origin, History, and Present Obligation, pp. 48, 286–289, 4th ed. S.]
* ↑ Deut. xvi. 3.
* ↑ Ex. xii. 8.
* ↑ Lev. xvi. 29.
* ↑ Gal. v. 17.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XXIV

Chapter XXIV.
Let us now see on what grounds Celsus urges us to make use of the idol offerings and the public sacrifices in the public feasts. His words are, “If these idols are nothing, what harm will there be in taking part in the feast? On the other hand, if they are demons, it is certain that they too are God’s creatures, and that we must believe in them, sacrifice to them according to the laws, and pray to them that they may be propitious.” In reference to this statement, it would be profitable for us to take up and clearly explain the whole passage of the first Epistle to the Corinthians, in which Paul treats of offerings to idols. The apostle draws from the fact that “an idol is nothing in the world,” the consequence that it is injurious to use things offered to idols; and he shows to those who have ears to hear on such subjects, that he who partakes of things offered to idols is worse than a murderer, for he destroys his own brethren, for whom Christ died. And further, he maintains that the sacrifices are made to demons; and from that he proceeds to show that those who join the table of demons become associated with the demons; and he concludes that a man cannot both be a partaker of the table of the Lord and of the table of demons.  But since it would require a whole treatise to set forth fully all that is contained on this subject in the Epistle to the Corinthians, we shall content ourselves with this brief statement of the argument; for it will be evident to any one who carefully considers what has been said, that even if idols are nothing, nevertheless it is an awful thing to join in idol festivals. And even supposing that there are such beings as demons to whom the sacrifices are offered, it has been clearly shown that we are forbidden to take part in these festivals, when we know the difference between the table of the Lord and the table of demons. And knowing this, we endeavour as much as we can to be always partakers of the Lord’s table, and beware to the utmost of joining at any time the table of demons.
# An Etymological Dictionary of the German Language/Ruß

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Ruß | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Ruß, m., ‘soot,’ from the equiv. MidHG. and OHG. ruoȥ, m.; comp. Du. roet, ​‘soot.’ LG. sot, E. soot, and its equiv. AS. sôt are scarcely allied. OHG. ruoȥ probably represents*hruoȥ,*hrôta-, but whether it is to be connected with Goth. hrôt, ‘roof,’ is more than questionable; it is more probably allied to AS. hrôt, ‘dirt.’ No cognate terms are found in the non-Teut. languages.
# An Etymological Dictionary of the German Language/Rädelsführer

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rädelsführer | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rädelsführer, m., ‘ringleader,’ ModHG. only, allied to Bav. Rädel (dimin. of Rad), ‘small circle of persons, ranks, dancing-song’; as to the evolution of meaning comp. E. ringleader, allied to ring.
# An Etymological Dictionary of the German Language/Räder

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Räder | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Räder, m., also Rädel, ‘sieve,’ allied to MidHG. rëden, OHG. rëdan, ‘to sift, winnow.’ The Teut. stem is probably hreþ-, hence the word may be related to Lith. krétalas, ‘sieve,’ kreczù, ‘to shake’; allied also perhaps to Lat. cer-nere, ‘to sift’ (creteus, ‘sifted’).
# An Etymological Dictionary of the German Language/Rätsel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rätsel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rätsel, n., ‘riddle, perplexity,’ from the equiv. MidHG. râtsal, rœtsel, n., OHG. *râtisal, n.; comp. OLG. râdisli, MidLG. rêdelse, Du. raadsel, AS. rœ̂dels (for *rœ̂desl), m., whence the equiv. E. riddle, the s of the AS. word being regarded as a sign of the plur. The formation of the subst. from raten corresponds to that of Mühsal from mühen, of Labsal from laben, and of Trübsal from trüben. The notion ‘riddle’ was current among the Teutons from early times; the Goth. term was frisahts; in OHG. we find tuncal, n., and râtussa, râtissa, f. ‘riddle.’
# An Etymological Dictionary of the German Language/Runkelrübe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Runkelrübe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Runkelrübe, f., ‘beetroot,’ ModHG. only, of obscure origin.
# An Etymological Dictionary of the German Language/Runzel

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Runzel | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Runzel, f., ‘wrinkle, fold, rumple,’ from the equiv. MidHG. runzel, OHG. runzila, f.; dimin. of OHG. runza, MidHG. runze, f., ‘wrinkle.’ By inference from OIc. krukka, MidHG. runke, and E. wrinkle (AS. wrincle), the OHG. from runza represents *wrunkza, *wrunkizza, with a dimin. suffix; the loss of the guttural is normal as in Blitz from *blikz, Lenz from *lęnkz. In the non-Teut. languages comp. Lat. rûga, Lith. rùkti, ‘to become wrinkled,’ raúkas, ‘wrinkle’ (see further rauh).
# An Etymological Dictionary of the German Language/Rute

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Rute | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Rute, f., ‘rod, switch, wand, rod (about 15 feet),’ from MidHG. ruote, OHG. ruota, f., ‘switch, rod, pole, rod (a measure)’; corresponding to OSax. rôda, t., ‘cross,’ Du. roede, ‘rod (also a measure),’ AS. rôd, f. ‘cross,’ E. rod, rood. Goth. *rôda, f., ‘pole, stake,’ is wanting. A pre-Teut. râdhá- is not found elsewhere; but is Lat. rădius, ‘staff,’ primit. allied?
# An Etymological Dictionary of the German Language/Räude

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Räude | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Räude, f., from the equiv. MidHG. riude, rûde, f., OHG. rûda, f., ‘scab, mange, scabies,’ for an earlier *hrûda, since it is allied to OIc. hruðr, m., ‘scab of a wound’; comp. Du. ruit, ‘scab, itch.’ —
# An Etymological Dictionary of the German Language/Röhre

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Röhre | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Röhre, f., ‘tube, pipe, flue,’ from MidHG. rœre, OHG. rôra, rôrra, from an earlier rôrea, f., ‘reed stalk, hollow stalk, reed’; a derivative of Rehr, OHG. rôr (Goth. *rauzjô, f., is wanting); hence Röhre is lit. ‘the reed-shaped.’
# An Etymological Dictionary of the German Language/Runge

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/Runge | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ Runge, f., ‘rung; bolt, pin; trigger,’ from MidHG. and MidLG. runge, f., ‘drag-shoe’; OHG. *runga, older *hrunga, f., are by chance not recorded; comp. Goth. hrugga, f., ‘staff,’ AS. hrung, E. rung. The prim. sense is probably ‘spar,’ therefore the connection with ModHG. Ring is doubtful.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 75

LXXV.—To the Clerks.
They will assemble together at Easter, that day of ours most blessed; and let them rejoice, who ask for divine entertainments. Let what is sufficient be expended upon them, wine and food. Look back at the source whence these things may be told on your behalf. Ye are wanting in a gift to Christ, in moderate expenditure. Since ye yourselves do it not, in what manner can ye persuade the righteousness of the law to such people, even once in the year? Thus often blasphemy suggests to many concerning you.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 71

LXXI.—To Visit the Sick.
If thy brother should be weak—I speak of the poor man—do not empty-handed visit such an one as he lies ill.  Do good under God; pay your obedience by your money. Thence he shall be restored; or if he should perish, let a poor man be refreshed, who has nothing wherewith to pay you, but the Founder and Author of the world on his behalf. Or if it should displease thee to go to the poor man, always hateful, send money, and something whence he may recover himself. And, similarly, if thy poor sister lies upon a sick-bed, let your matrons begin to bear her victuals. God Himself cries out, Break thy bread to the needy. There is no need to visit with words, but with benefits. It is wicked that thy brother should be sick through want of food. Satisfy him not with words. He needs meat and drink. Look upon such assuredly weakened, who are not able to act for themselves. Give to them at once. I pledge my word that fourfold shall be given you by God.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 73

LXXIII.—That Sons are Not to Be Bewailed.
Although the death of sons leaves grief for the heart, yet it is not right either to go forth in black garments, or to bewail them. The Lord prudently says that ye must grieve with the mind, not with outward show, which is finished in the week. In the book of Solomon the promises of the Lord concerning the resurrection are forgotten if thou wouldest make thy sons martyrs, and thus with thy voice will bewail them. Art thou not ashamed without restraint to lament thy sons, like the Gentiles? Thou tearest thy face, thou beatest thy breast, thou takest off thy garments; and dost thou not fear the Lord, whose kingdom thou desirest to behold? Mourn as it is right, but do not do wrong on their behalf. Ye therefore are such. What less than Gentiles are ye? Ye do as the crowds that are descended from the diabolical stock. Ye cry that they are extinct. With what advantage, O false one, thou hast perished! The father has not led his son with grief to be slain at the altar, nor has the prophet mourned over a deceased son with grief, nor even has a weeping parent. But one devoted to God was hastily dying.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 78

LXXVIII.—To the Pastors.
Thou who seekest to feed others, and hast prepared what thou couldest by assiduously feeding, hast done rightly. But still look after the poor man, who cannot feed thee again: then will thy table be approved by the one God. The Almighty has bidden such even especially to be fed. Consider, when thou feedest the sick, thou art also lending to the High One. In that thing the Lord has wished that you should stand before Him approved.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 70

LXX.—I Speak to the Elder-Born.
The time demands that I alone should speak to you truth.
He is often admonished by one word which many refuse. I wish you to turn your hatred against me alone, that the hearts of all may tremble at the tempter. Look to the saying that truly begets hatred, (and consider) how many things I have lately indeed foretold concerning a delusive peace, while, alas, the enticing seducer has come upon you unawares, and because ye have not known how that his wiles were imminent, ye have perished; ye work absolutely bitter things, but that is itself the characteristic of the world; not any one for whom ye intercede acts for nothing. He who takes refuge from your fire, plunges in the whirlpool. Then the wretch, stripped naked, seeks assistance from you. The judges themselves shudder at your frauds…of a shorter title, I should not labour at so many lines. Ye who teach, look upon those to whom ye willingly tend, when for yourselves ye both receive banquets and feed upon them.  For those things are ye already almost entering the foundations of the earth.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 77

LXXVII.—To the Drunkards.
I place no limit to a drunkard; but I prefer a beast. From those who are proud in drinking thou withdrawest in thine inner mind, holding the power of the ruler, O fool, among Cyclopes. Thence in the histories thou criest, While I am dead I drink not. Be it mine to drink the best things, and to be wise in heart. Rather give assistance (what more seekest thou to abuse?) to the lowest pauper, and ye shall both be refreshed. If thou doest such things, thou extinguishest Gehenna for thyself.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 79

LXXIX.—To the Petitioners.
If thou desirest, when praying, to be heard from heaven, break the chains from the lurking-places of wickedness; or if, pitying the poor, thou prayest by thy benefits, doubt not but what thou shalt have asked may be given to the petitioner. Then truly, if void of benefits, thou adorest God, do not thus at all make thy prayers vainly.
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 72

LXXII.—To the Poor in Health.
What can healthful poverty do, unless wealth be present? Assuredly, if thou hast the means, at once communicate also to thy brother. Be responsible to thyself for one, lest thou shouldst be said to be proud. I promise that thou shalt live more secure than the rich man. Receive into thy ears the teaching of the great Solomon: God hates the poor man to be a pleader on high. Therefore submit thyself, and give honour to Him that is powerful; for the soft speech—thou knowest the proverb—melts. One is conquered by service, even although there be an ancient anger. If the tongue be silent, thou hast found nothing better. If there should not wholesomely be an art whereby life may be governed, either give aid or direction by the command of Him that is mighty. Let it not shame or grieve you that a healthy man should have faith.  In the treasury, besides, thou oughtest to give of thy labour, even as that widow whom the Anointed One preferred.

## Footnotes

* ↑ [Prov. xxiii. 11.]
* ↑ [Prov. xv. 1.]
* ↑ [Mark xii. 42; Luke xxi. 2.]
# Ante-Nicene Fathers/Volume IV/Commodianus/The Instructions of Commodianus/Chapter 74

LXXIV.—Of Funeral Pomp.
Thou who seekest to be careful of the pomp of death art in error. As a servant of God, thou oughtest even in death to please Him. Alas that the lifeless body should be adorned in death! O true vanity, to desire honour for the dead! A mind enchained to the world; not even in death devoted to Christ. Thou knowest the proverbs. He wished to be carried through the forum. Thus ye, who are like to him, and living with untrained mind, wish to have a happy and blessed day at your death, that the people may come together, and that you may see praise with mourning. Thou dost not foresee whither thou mayest deserve to go when dead. Lo, they are following thee; and thou, perchance, art already burning, being driven to punishment. What will the pomp benefit the dead man? Thou shalt be accused, who seekest them on account of those gatherings. Thou desirest to live under idols. Thou deceivest thyself.