Against Bardaisan: text

I. BARDAISAN, lo, declares -- that even without the sin of Adam -- the Body would turn to its dust, -- that Flesh does not cleave to Spirit, -- that the dregs run downward -- and the fine material upward, -- and . . . -- the one its height and the other its depth.

II. His opinion is diseased, similar -- to the infirmity of Bardaisan, -- his whole mythology is sickly. -- "For if," says he, "[it is] by Adam -- we die the Death of here below, -- it would have been right that He who came -- should have given Life here below -- that he might render recompense for the usury paid."

III. But our judges are judged -- before that Truth which is from judgement; -- they are being judged, the judges -- of all [P. 144.] judgements that [are] judged in error. -- The truth of it judges the judges, -- for Verity [cometh] in judgement; -- by its truth it is the victor -- of the wickedness hidden in the judges.

IV. When by artifice Error judges -- that it may conquer the truth, -- it is judged secretly -- by the knowledge of the truth. -- Wherefore not again has Verity [come] -- if open audacities have changed it, -- for its victory in truth -- holds the crown over it.

V. To the word of truth . . . the healthy ear [is a test :] . . . -- the healthy mouth also is a test 2 -- to fruit sweet [and bitter] -- the mouth teaches the taste -- to the eye that has erred by the sight.

VI. For that inexperience -- of the eye which sees [all forms] -- is obedient to the mouth which tries [all] tastes -- [that thou] |lxvii mayest learn [thereby the wholesomeness] of fruits ; [so] also the inexperience -- of the ear that hears all words -- (is obedient) to the heart that tries all words -- that thou mayest learn thereby the force of the words.

VII. Let us be like to the ordinary (physical) body -- whose [P. 145.] organs are equal in love, -- for the sound organ that has stumbled -- its fellow that is skilful admonishes it. -- Let the lover[s] of truth also become -- one Body against Error -- that [our] lack may be filled -- . . .

VIII. A true decision bears witness -- that the transgression of Adam -- turned the Body to a principle 3 -- that looses the fixing of its life, -- for if we have seen that our Lord also -- fixed the mortal Body -- with life that cannot be loosed -- His truth has borne away the crown.

IX. Our disputation has entered a contest -- that from two sides, lo, is approached, -- that on two sides it may be crowned, -- for in that one involves the other -- in the common contest they are alike. -- For if our Lord put on the Body -- with the life of Paradise He rewarded it, -- because it lost its life there.

X. Compare, then, and let us take the [trial]s -- of our Lord that thou mayest know, if they are like -- to bodily and mortal ones, -- whether He put on the Body, or not. -- Begin then with the Birth -- and go on to finish with the Death -- and include in the middle -- His human mode of life.4

XI. For they are bound one to the other -- His truths that bound Error ; -- in that His Death persuades us about His [P. 146.] Birth -- that He put on a mortal Body ; -- His Resurrection bears witness to His Death -- that the Body which died was raised. -- For His Birth is bound up with His Death, -- and His Death is bound up with His Resurrection.

XII. For our Lord has fixed the traditions -- of His truth like the bodily organs, -- [which] He has fixed in one another, -- that when contention and Error -- wish to cut off an organ -- the Body all of it wails -- and the organs [from all] sides -- are crying out about that one which is cut off.

XIII. The Truth is living and life-giving to all, -- lo, the |lxviii tastes of it bear witness to it. -- For lo, by a myriad trials -- the affair of our Lord is learnt, -- that in the Body He died and was raised, -- and His Birth and His Death have become a test 5 -- for the very Body which He put on, -- that not in appearance and fraud did He put it on.

XIV. [When] He confessed His [mys]tery to Thomas, -- who by touch wished to examine Him, -- He gave His Body to the touch of the hand, -- that the sense of touch also should be a [P. 147.] test to Him ; -- there came to him the word of Truth, -- that will cast out all contention, -- "For a spirit hath not bones" ; 6 -- in truth He put on His bodily organs.

XV. For even if ... -- proclaims that our Lord was clothed with a Body, -- Contention stops up its ears -- and in perversity proclaims something else, -- that our Saviour did not put on the Flesh. -- And if its perversity in truth justifies us -- how much more will His correctness justify us ?

XVI. But I think that Truth -- thus conquers Error -- not when . . . -- the eloquent ... to run, -- but . . . with Him -- his running surpasses their running, -- as . . -- . . and is crowned.

XVII. * * * * * * *
for what reason and wherefore -- the Body cannot for ever -- be accompanied for ever by the soul.

XVIII. [For] if we say that it is a House -- . . .

[P. 148.] XIX. For a snare, lo, is spread -- . . .

XX. And if . . .

XXI. These things that [are] supposed -- to be strange to one another, -- [and also] are not acceptable to one another -- are one, and are from one, and in one, -- for they exist in one creation -- and from one Air are nourished -- and by one Death are cut off -- and to one Working are obedient. |lxix

XXII. But see the seed, that as ...
. . . -- that in the bosom of its mother it may take refuge, -- and [P. 149.] leaven out of all bosom[s] -- in the mass of dough takes refuge alone. -- The bosom of the earth is the opposite of the [seed], -- and when aforetime it was growing up in it -- in the mode of [its species] it grew up.

XXIII. * * * * * * *

XXIV. * * * * * * *
-- whether the Will [of] the Creator -- begat the wealth of diversities -- that are regarded as opposites, -- or that there are Entities, strangers -- and not related to one another -- and . . .

XXV. That Error much distresses me -- . . .
... in the Beginning, -- that what they say about the end -- [P. 150.] we may say to them about the beginning.

XXVI. I know that if . . .

XXVII. * * * * * * *

XXVIII. * * * * * * *

XXIX. * * * * * * *

XXX. What good therefore [has] death, -- if when life abounds -- . . .

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XXXI.7 Now let us turn for a little -- to a question . which [P. 151.] is before this, -- that she may not be bereaved by having been left -- let Truth then run to meet her -- holding fast the victory of her sister -- and announcing to her about Error, -- that it had become a mark for the arrows -- that she also may begin to mock at it.

XXXII. Body and Soul have been invited -- to Paradise, and in Paradise -- they were honoured and returned in disgrace, -- they were disgraced and have returned in honour ; -- Body and Soul entered together, -- Body and Soul went out together, -- by death they were separated one from the other, -- and in resurrection again they are joined. |lxx

XXXIII.8 The death that God decreed -- for Adam after he sinned, -- it is not the wicked killing -- whereby men kill their fellow-men ; -- the killing of Abel the righteous -- was from the Free-will that wronged him, -- and the death of Adam the sinner -- was from the justice that requited him.

XXXIV. It was not the case then because -- the killing of Abel the righteous was previous -- to the death of Adam the sinner 9 -- that Abel died first -- by that death that is from God : [P. 152.] -- Free-will in its audacity -- made an assault on Abel in its envy, -- and brought in lulling before death.

XXXV. By that sentence from the Judge -- Adam died first, -- by that killing from Man -- Abel was killed first; 10 -- they stand in the domain -- of Justice and of Free-will, -- Justice is not wronged -- and Free-will is not constrained.

XXXVI.11 And lo, there go down from the beginning -- the two ways of death, -- one of sentence and one of killing. -- For as Free-will brought in -- killing before death in the Beginning, -- so Justice brought in -- death after sin.

XXXVII. He12 Who knew beforehand that the killed -- would be killed by the killers -- by the lulling set a bound to their life -- though He be far from the blame -- of the killers who have dared to kill, -- and is far also from (the blame for) the accident -- of the killed man who is killed by sudden death.

XXXVIII. If therefore one who is killed -- goes not in sentenced time it is an accident, -- and if he goes in his time it [P. 153.] is a scandal -- for it justifies the one who killed him, -- yet God is high -- above accident and also above scandal; -- it is not an accident, in that the sentenced time drew nigh -- and it is not a scandal, in that there is about to be a judgement. |lxxi

XXXIX. But however much, lo, they are explained -- these things have need of explanation, -- for it is hard (to explain) how -- there should chance in the one hour -- the hidden sentenced time of him who is killed -- and also the will of the killer, -- that the man killed should go in his sentenced time -- and the killer with his weapon be held guilty.

XL. Let us turn aside now from these things -- for it was not these things we are concerned with ; -- an investigation against those in error -- we have been concerned with to conquer therein. -- For not a little loss is it -- that has entered through Bardaisan, -- that inexperienced folk who have heard have suffered loss -- of the merchandise of their lives.

XLI. And that ignorant folk may not go astray, -- saying that "Abel, he died first," -- and disturb the comparison -- that is struck between our Lord and Adam : -- let them know that killing is of man -- but the sentenced time is from God; -- for as regards Abel wickedness killed him, -- but as regards Adam the [P. 154.] Just One made him die.

XLII. But not even for this will there be -- an opportunity for thee to hinder the inexperienced -- in that as regards our Lord it was men who killed Him -- and as regards Adam the Just One made him die : -- Adam that sinned against Justice -- God in the sentenced time made him die, -- but our Lord that killed wickedness -- by wicked men was the killing of Him.

XLIII. If the Body depends upon the Soul,13 -- lo, the Soul also like the Body -- upon another Power depends wholly -- namely, on that Power which gives life to everything. -- And as (in the case of) the Soul if it lets go -- of the Body, it (the Body) is undone and falls to pieces, -- the Power also that gives life to the Soul -- if it lets it go, it (the Soul) is undone.

XLIV. If the Body, that is mixed with -- the Soul and is its companion, -- they say cannot cleave to it, -- the light one, because of the weight of it (the Body), -- how can they cleave, -- Entities corporeal and heavy, -- to that Power which is above everything subtle -- to live in it for ever and ever ?

XLV. Well, then, let us also say -- that if the Body because of its weight -- breaks away from the limpid Soul, -- that limpid [P. 155.] |lxxii substance is also separated -- from the Power that is more limpid than it, -- [and as] in the case of the Body -- the same retribution comes to it (the Soul) -- from that Power which took hold of it.

XLVI. For to both of them it (the Soul) is strange -- to that limpid one and to the turbid one ; -- to the turbid one because of the impurities, -- [to] the limpid one because of its refinement. -- If the one is for ever in it -- the Body would be ever beside it ; -- it does cleave to that which is more limpid than [it], -- and that which is more [turbid] than it cleaves to it.

XLVII. For it is not the Power of its nature -- . . .
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XLVIII. As for the Entities that Bardaisan brought in -- he is to be accused because he taught -- that one is heavier¹ than its fellow -- and one is lighter than its fellow ; -- he put the evil ones as the lower, -- he put the good ones as the upper, -- he put Light and Wind as fine, -- Fire and Water as heavy.

XLIX. If the lower one . . . -- does not adhere to the one higher than it, -- neither does Water that is corporeal -- [P. 156][cleave] to Fire that is lighter, -- nor Fire to limpid Wind -- nor does Wind cleave to Light, -- nor any of them to God -- Who is higher than all of them and more refined.

L. But if they are acceptable as friends, -- all these Entities to one another, -- those that are heavy and those that are light, -- and possess and are possessed by one another, -- that Highest One who gave them their level -- does not treat the lowest one as alien ; -- and if He treat the lowest one as alien -- He cannot treat the middle one as akin.

LI. For on one side of the two is with him -- weakness or wickedness ; -- but if He be Evil, how is He the Good One ? -- and if He be weak, how is He the Creator ? -- and if as the Good One He humiliated Himself -- unto the middle (Entities) which were at strife,14 -- all of them with all He would have reconciled -- that His kindness might not suffer loss.

LII.15 But look upon Man -- and see that all of them are reconciled : -- his heat is from Fire, -- his cold from Wind, -- his |lxxiii dampness from Water, -- his dryness from the Dust; -- in the midst of him dwells Life, -- creative power holds him firm.

LIII. And even if these (theories) were so, -- that things [P. 157.] should be so would be difficult, -- as, if there were Entities, -- it would be difficult that they should be made (into anything). -- an Entity cannot be destroyed, -- an Entity cannot be arranged ; -- in that it is an Entity it is indestructible, -- in that it is an Entity it is unarrangeable.

LIV. That Creator Who is unable -- to destroy the Entities that exist -- by the same analogy again is unable -- to arrange the Entities that exist; -- for He did not create the existence -- therefore He cannot destroy it, -- He did not moreover arrange its fixing -- therefore He cannot undo it.

LV and LVI.16 And if He cannot undo -- the existence of other Entities, -- (an existence) which is bound by its Nature, -- the Maker also is unable -- to make anything and arrange (it). -- But let Him make the trial, -- the very Maker from Himself, -- that as He cannot be arranged -- the Entities cannot be made ; -- by this moreover we shall understand as -- the Body consists by the Soul, -- the heavy by the power of the light, -- the Soul also is similar to the Body -- in regard to the Power that is more subtle than all.

LVII and LVIII.17 Against them let us say their words, -- [P. 158.] who say that the Stranger -- blew His Life into the Entities and girded them ; -- how to strange Life -- are the Entities akin so that they lived ? -- If indeed the Stranger blew His Life -- into the Entities so that they became alive, -- the Soul makes itself akin to the Body, -- as He made His Life akin to the Entities -- that had been strangers to His Life. -- But if by the Master the servants lived, -- how much more does the Body live -- by the life of the Soul its colleague ?

LIX. "Reason," as they say, -- "is the strange Leaven that is hidden -- in the Soul," which is without knowledge ; -- to the Body and Reason it is strange ! -- If so be then the Body cannot -- cleave to the Soul, being earthy, -- neither can it (the Soul) cleave -- to the Reason which is Divine. |lxxiv

LX. We have therefore no contest -- to expla[in] and persuade them -- that are thrown into the contest; -- and when struggling on their behalf -- their struggle will be on our behalf, -- for them the labour and for us the crown, -- that when arguing on behalf of the Soul -- their argument becomes (one) on behalf of the Body.

[P. 169.] LXI.18 Let us demonstrate therefore all the more -- from the created things that are before us : -- for lo, Fire is subtle -- in comparison with Water that is corporeal, -- [and] Wind [also in comparison with] Light -- it also is denser than Light; -- the Soul also in comparison with the Body -- as their saying goes is "subtle" -- and in comparison with Reason it is "corporeal."

LXII. Let us demonstrate therefore that all -- Natures are devoured by one another, -- substances' both corporeal and spiritual. -- For oil is devoured by Flame, -- and Flame is devoured by Wind ; -- and the oil is not perceptible in Flame -- and Flame is not [perceptible] in Wind, -- for everything is easy to the Possessor of all things.

LXIII.19 Water again is placed in the middle -- between Winter and Summer, -- so that if the cold be fierce -- it makes it a bodily substance -- that embodies it in a hard form, -- and if the heat be fierce -- it makes it a spiritual substance -- that absorbs it in a subtle way.

LXIV. * * * * * * *
* * * * * * *

[P.160] LXV. [And if so be] that Bardaisan says -- that because of its weight it (the Body) remains therein, -- from the fine [substance] of the Soul; -- lo, when the heavy one de[parts] -- [there departs] also the light part, -- like a vapour [and a puff of air (?) it becomes] -- and like a breath it is for a while -- and flies away lightly.

LXVI. Lo, . . . -- of the Entities that Bardaisan brought |lxxv in, -- corporeal ones as he says, -- in all Folds and Limbos -- If there be any corporeal it is refined -- , . . . created all according to His Will.

LXVII. * * * * * * *

LXVIII. When the resurrection comes to pass -- this comes to pass as the result of it; -- and if every one had been raised . . . -- [p. 161.]
* * * * * * *

LXIX. . . . in Adam . . . all . . . were dying -- though as yet they were not born, -- from the womb . . .
* * * *

LXX. * * * * * * * * * * * * * *

LXXI. The Second Adam also -- . . . and was raised up in Sheol, -- He brings all that are [there], -- in Him they were living secretly, -- and when their resurrection drew nigh -- there sprang upon them the voice of .... -- in that as a dead man made the living die -- the voice of resurrection makes them alive. LXXII. For that first Thousand -- is the type of that last [P. 162.] Thousand, -- in that as the death of Adam put to death -- all those that that Thousand [had brought to life] . . . delivered -- one that flew away and one that was rescued.

LXXIII. Our Lord also in the last Thousand -- raises the Dead by His resurrection -- in that all the Dead are found in His Thousand, -- and there comes the Deluge of Fire -- in the midst of which the Wicked sink -- and the Righteous in it are delivered ; -- like Enoch the living [are] snatched away, -- in the manner of Noah the Dead are rescued.

LXXIV. But Bardaisan in this has erred -- and wishes to make us also err therein, -- in this [he has greatly gone astray ;] -- he has died, and caused all [his comrades] to die. -- " Our Lord also, (says he) Who was raised, -- (why) did He not raise all Bodies, -- that as their undoing was in Adam -- their reconstruction should be by our Lord ? " |lxxvi

[P. 163.] LXXV. Lo, Adam not at the moment -- when he died and fell did he cast down everything. -- but he died in his sin -- and the world died in the sentence on him ; -- our Lord also not at the moment -- when He was raised did He raise everything. -- but He lived by His glorious acts -- and the world lived in the pledge He gave.

LXXVI. In the hour that Adam died and fell -- the earth was full of living beings, -- and on his account only did Death reign ; -- our Lord also gave life now -- when Sheol was full of the dead -- on His account only does Resurrection reign. -- Death spread from one on all, -- from [one also] spread Resurrection.

LXXVII. It did not suffice Bardaisan to look -- upon [the matter from both (?)] sides ; -- on the one side he looked only -- and not even on that as it is, -- for his eye did not [see] clearly, -- that when he was declaring about Adam, -- he that has slipped in one thing -- has slipped in everything.

LXXVIII. But he does not know that that Body -- which died in Adam the Messiah has made alive]LXXVIIL But he does not know that that Body -- which died in Adam the Messiah has made alive. -- The Nails bear witness to His dying. -- the Watchers bear witness to His Resurrection, -- and the Nails that came out of the furnace -- have become furnaces (i.e. tests) for our Truth ; -- the fixing of them admonished [P. 164.] Thomas that He was not -- raised with [?] His Soul by Himself.

LXXIX.20 Bardaisan insists that if so be -- that these Bodies died in Adam -- it was right for our Lord Who came -- that He should raise up the Bodies from the grave ; -- but if the Bodies He did not raise, -- it is clear that the death of the Soul -- Adam brought in by his sins, -- for the Souls which he brought down to Sheol -- our Lord brought up with Him.

LXXX. He [finis]hes his word with another, -- "for lo," says he, " our Lord says -- 'Every one that keepeth My word -- death for ever he shall not taste,' 21 -- and lo, all those who kept it have died -- [ . . . 22]" -- For he has confused and dissolved words -- to the confusion of the inexperienced ear. |lxxvii

LXXXI. And [the] word the argument of which is something else -- he makes into stuff for his argument, -- for he considered about this same death -- that the Souls which are hindered in every place -- in all depths and Limbos 23 -- and that "have kept the word of our Lord," -- . . . from within the Body, -- are exalted to the Bridal chamber of Light!

LXXXII. According to the doctrine of Bardaisan -- the Death that Adam brought in -- was a hindrance to Souls -- in [P. 165] that they were hindered at the Crossing-place -- because the sin of Adam hindered them, -- "and the Life," he [says], "that our Lord brought in -- is that He taught verity and ascended, -- and [brought] them across into the Kingdom."

LXXXIII. "Therefore," he says, "our Lord taught us -- that 'every one that keepeth My Word -- death for ever he shall not taste,' -- that his Soul is not hindered -- when it crosses at the Crossing-place -- like the hindrance of old -- wherewith the Souls were hindered -- before our Saviour had come. LXXXIV. He is caught in one of two things : -- in that every one that kept the Word of our Lord -- (and) died before our Lord ; . . . -- but if he is hindered at the Crossing-place -- his soul has tasted Death, -- and if he had crossed the Crossing-place -- what is that which he said about our Lord. -- that He had crossed it first of all ?

LXXXV.24 For if Lazarus when he died -- had gone up to the Bridal-chamber of Light -- an injury 25 our Lord did him -- in that He turned him back to his body the Prison-house ; -- and that which our Lord was saying -- to Martha, that "Thy Brother shall rise," 26 -- from whence then did He say he [P.166] should rise -- from the height, or from the deep ?

LXXXVI. As a Physician He did justly -- in that sin the |lxxviii bringer of pains -- He was rooting out from mankind ; -- for that Primal Serpent -- had bitten the Primal Adam -- not with teeth but with advice, -- He 27 too healed the wound -- with commands and not with drugs.

LXXXVII. If the Soul it was He came to teach -- according to their word it would be right -- that the Souls in Sheol He should teach -- that they should not steal nor commit adultery ; -- and if in Sheol it is not for Souls -- to lend or be in debt, then -- to Body-and-Soul in its contest -- He comes to conquer and to crown]LXXXVIL If the Soul it was He came to teach -- according to their word it would be right -- that the Souls in Sheol He should teach -- that they should not steal nor commit adultery ; -- and if in Sheol it is not for Souls -- to lend or be in debt, then -- to Body-and-Soul in its contest -- He comes to conquer and to crown.

LXXXVIII.28 An example He depicted -- and a likeness He impressed -- and a mirror He fixed by His Body, -- that was victorious and tasted suffering -- and was raised and put on glory ; -- and He taught that every one who thus -- conducts himself is [P. 167.] thus glorified -- and he that fights thus conquers -- and he that conquers thus is crowned.

LXXXIX.29 Adam, too, by him He depicted -- an example for every one to look at, -- that he sinned and was sorry and brought to confusion -- and was cursed and went forth and was brought low -- and departed and was undone and destroyed, -- and He taught that every one whose support is wickedness -- even his profit is loss.

XC.30 In both worlds he is mocked at, -- in both worlds he carries disgrace : -- by the steps that Adam went down, -- by them it was our Lord brought him up. -- In the beginning He gave him verity -- instead of the falsehood that the Serpent gave him, -- in the end He gave him Life -- instead of Death that the Tree gave; -- He conjoined with him his life, -- the equilibrium of which Death had divided.

XCI. Seeing that of all Bodies that die -- the Body of our Lord rose only -- Bardaisan erred and supposed -- that it was the Souls that our Lord raised up, -- and he did not consider that the death also of Adam -- had reigned in Adam first, -- |lxxix and thus after nine hundred years -- the leaven of it had spread in all generations.

XCII. Our Lord also when He was raised up -- in Him Life [P. 168.] reigned first, -- like the Death that reigned in Adam ; -- and as with Adam after a period -- his Death reigned over all, -- our Lord also after a time -- His Resurrection was reigning over all, -- that the usuries paid might be like to one another.

XCIII.31 His Leaven that makes all alive spread -- in all the lump of the Dead -- that, lo, is kneaded in the bosom of Sheol, -- so that if after nine hundred years -- the Leaven of Death reigned in us, -- lo, after a little -- His living Leaven will conquer mortality.

XCIV.32 And now if so be this suffices, -- as also it does suffice, -- this argument of ours has been spoken -- about the Body and about its Resurrection ; -- the rest of the discourse of it which remains, -- the matter of it shall be ours for another day, -- that we may gain by our disputation -- discoveries about our Faith.

XCV. Where he has fallen we have risen, -- and where he has slipped we have been strengthened, -- and where he failed we seem -- to have acquired the fortunes of Adam, -- in that wickedness ruled over Him in the beginning, -- Death ruled over [P. 169] him in the end, -- in that his Body and his Soul sinned together -- Death divided his equilibrium.

XCVI. I give thanks to Thee, my Lord, -- that Thou hast not stinted me, nor hast Thou filled me : -- Thou hast not stinted me that I may grow, -- and Thou hast not filled me, so that I may ask. -- Satiety knows not how to ask, -- and hunger ceases not to beg ; -- Thou hast satisfied me to abate my hunger, -- Thou hast made me hungry to awake my supplication.

END OF DISCOURSE AGAINST BARDAISAN.