From Eznik, De Deo 358.
He [the Good God and Stranger] sent his son to go redeem them, and "to take on the likeness of a slave and to come into being in the form of man" (Phil 2:7) in the midst of the sons of the God of the Law.
“Heal,” he said, “their lepers, and give life to their dead, and open their blind, and make very great healings as a gift to them, so that the Lord of creatures might see you and be jealous and raise you on a cross.”
"And then having become dead, you will descend into the Harsh (or, Hell) and you will raise them thence, because it is not customary for the Harsh to accept life into its midst. And for this same reason you will go up to the cross, so that you might resemble the dead, and so that you might open the mouth of Hell to take you, and enter into the middle of it and empty it."
And when he had raised him on a cross, they say, he descended into the Harsh and emptied it. And having raised the souls from the middle of it, he led them into the third heaven, to his Father.
And the Lord of creatures having become angry, in his anger he rent his robe and the curtain of his temple. And he darkened his son, and he clothed his world in umber. And in his affliction he dwelt in mourning.
From Eznik, De Deo 362.
"But Paul," they say, "was snatched into the third celestial sphere, and he 'heard' these 'unutterable words' which we proclaim here."
From Eznik, De Deo 375.
But, moreover, another thing which they say is the most sacrilegious of all, namely, when the God One, who was dwelling in the third heaven, saw man up to the generation of twenty-nine generations of souls being tormented in Gehenna, having compassion on them he sent Jesus his own son to go and take the likeness of a slave and to come into being in the form of a man. (cf. Phil 2:5f.)
From Eznik, De Deo 379.
But they say: "Paul said he was snatched so to the third heaven." (cf. 2 Cor 12:2)
From Eznik, De Deo 392.
So who was that one who was able to accomplish such great things, if not the Lord of all who said, “Everything was given to me by my Father”? (Matt 11:27; Luke 10:22)
Whence it is clear that not like some stranger did he take by ravishment, but rather by the father they were given into his hand and like a lord of the Law he put a stop to the law. And before ascending the cross he demonstrated his kingship.
From Eznik, De Deo 405.
But, just so they say, the Law of the Just One is in opposition to the grace of Jesus, because "the former gives beatitude to the great" (Sir 31:8) and misery to the needy; and “the latter gives happiness to the poor and woe to the great.” (cf. Luke 6:20)
From Eznik, De Deo 407.
... So too, those ones will not eat fish now, but there in the resurrection, just as he too after his resurrection ate the fish which he found among the fisherman. (cf. Luke 24:42-43; John 21:5-13) But that fish is also meat is clear to everyone.
From Eznik, De Deo 408.
But, they say, the Apostle says: "It is better not to eat meat and not to drink wine or anything by which my brother might be scandalized." (Rom 14:21) And again, "I will never eat meat by which my brother might be scandalized." (1 Cor 8:13)
From Eznik, De Deo 415.
Indeed if nowhere we discover it saying in our own: "Do not eat this thing", it is clear that the distinction of foods which was according to the Law would come to an end, in that with sinners, and with custom-house officers, and with Pharisees he ate and drank. And concerning the Pasch he said to his disciples: “I desire strongly to eat this Pasch with you.” (Luke 22:15) Perhaps about this Pasch too they will say that it was fish and not lamb!
From Eznik, De Deo 420.
But also as for the not believing the resurrection of the flesh, whence has it occurred to Marcion and Mani and others of the same kind? They say the Apostle said: "Flesh and blood do not inherit the kingdom of God, nor does corruption incorruption." (1 Cor 15:50) And again, "to go out from this flesh I am desiring and to be with the Lord." (Phil 1:23) By which it is clear, they say, that because flesh is from Hyle, for this reason it is not made worthy of the resurrection.
From Eznik, De Deo 424.
But, they say, the Apostle said: "Corruption does not inherit incorruption." (1 Cor 15:50)
From Eznik, De Deo 427.
And all the more that which as in the ear of Marcion and Mani he cries out, saying, "If the dead do not rise again, what will those ones accomplish, those who were baptized on behalf of the dead?" (1 Cor 15:29) "You," he says, "you say that bodies do not rise again because they are from Hyle." If the bodies, being mortal, do not rise again, as for the souls, living entities, why will they make a covenant in regard to those dead bodies? Or also, why would they baptize the mortal bodies along with those immortal souls, if, as you say, those mortal bodies will not rise again? In this way too should this word be understood, and not as that Marcion fantasizes: that it is necessary in turn for the living relative to be baptized for a dead child so that there it might be accounted to him - which in fact the Marcionites also practice.
From Eznik, De Deo 432.
The resurrection of the body [Marcion] disdained. And baptism - not only did he give one, but even three after transgressions. And on behalf of dead children he constrained others to accept the seal. And he became so bold that he allowed women to give baptism, which none of the other sects dared to do - neither to give a double or triple seal, nor to put the women alongside priests.
(Eznik of Kolb wrote in Armenian, a language of which I know nothing, so most of these quotations come straight from the English translation by Monica J. Blanchard and Robin Darling Young.)
