Tatian of Adiabene was an early Christian writer and theologian who lived in the 2nd century AD. Here is a 9,000 word overview of what the Bible reveals about Tatian:
Background
Tatian was born around 120 AD in Adiabene, an ancient region in upper Mesopotamia near the Tigris River. He was raised as a pagan, but later converted to Christianity. Tatian was a student of Justin Martyr, an influential early Christian apologist. After Justin’s death around 165 AD, Tatian left Rome and returned to the East.
Tatian is best known as the author of the Diatessaron, which was the earliest harmony of the four gospels. The Diatessaron was a single narrative of the life of Jesus created by blending together the accounts from the four canonical gospels. For almost two centuries, the Diatessaron was the standard version of the gospels used in many eastern churches.
Tatian’s Conversion to Christianity
In his work Address to the Greeks, Tatian describes his spiritual journey and conversion to Christianity. He was originally drawn to Greek philosophy and learning, but became disillusioned by the contradictions and immorality he observed. Here is an excerpt describing his disappointment with Greek wisdom (Address to the Greeks, 29):
“Much more might be said, were it not that those who have been abandoned to passion cannot consent to be cured. For when the Greeks made laws they did not perceive that by their laws they condemn their gods. But everything they say of what is really good must be transferred to the service of the Creator. Come, therefore, since so it pleases you, let us discuss the matter, and let us bear with your evil words.”
Tatian then encountered the teachings of Christianity and was struck by the wisdom and truth he found there. He writes:
“But while I was thus disposed, when I betook myself to the Christian faith, I came to know accurately the real facts respecting the Lord, both taking counsel about them with the believers, and adding to their testimony from my own store. Then, for the first time, I knew accurately who He was that rescued and saved me; for, as it was fit, while I rejoiced I perceived this also, that what had at first seemed difficult had, through the grace of God, and His gift, become so easy that it could not be easier.” (Address to the Greeks, 29)
So Tatian testifies that he came to know the truth about Jesus Christ through consulting with other believers and studying the Scriptures. The Christian faith resonated with him in a way that pagan philosophy had not, opening his eyes to the reality of God’s grace and salvation.
Relationship with Justin Martyr
After his conversion, Tatian became a student of Justin Martyr, one of the most significant early Christian apologists. Justin ran a prominent Christian school in Rome where he taught Christian doctrine and debated pagan intellectuals. Tatian was greatly influenced by Justin’s method of integrating Greek philosophy and culture with the truth of the Christian gospel.
Several ancient sources attest to the close relationship between Justin and Tatian. Irenaeus wrote that after Justin’s death, Tatian broke away from the mainstream church (Against Heresies 1.28.1). Epiphanius said that Tatian was initially Justin’s disciple, but later began teaching heretical doctrines (Panarion 46.1). According to Clement of Alexandria, Justin imparted to Tatian a love for secular Greek learning (Stromata 1.1). So it seems Tatian learned much from Justin, even if he later parted ways with his teacher on some issues.
Major Writings
Tatian composed several important works that give us insight into his theology and doctrine:
Address to the Greeks
This apologetic work, likely written between 152-165 AD, engages pagan Greek culture and philosophy. Tatian presents Christianity as superior to Greek religion and thinking. He argues against pagan myths and idolatry, critiques Greek philosophers, and affirms Christian monotheism. The Address to the Greeks exhibits Tatian’s training in Greek rhetoric and philosophy.
Diatessaron
The Diatessaron is Tatian’s most well-known work, composed around 170 AD. As mentioned earlier, this was a harmony of the four canonical gospels woven into one continuous narrative. The Diatessaron was popular in Syria for centuries and over 50 ancient commentaries were written about it. Only fragments of the original text survive today.
Encratite Teachings
Later in life, Tatian appears to have embraced an ascetic lifestyle that condemned marriage, wine, and meat. Ancient writers link him with Encratism, an early Christian sect that forbade marriage and other practices viewed as sensual. However, we don’t have many primary sources from Tatian himself about these teachings. Critics may have overstated Tatian’s unorthodox leanings.
Theology and Beliefs
From Tatian’s writings and secondary sources, we can piece together some of his main theological views:
Christology
Tatian had a high Christology that emphasized Jesus as divine. In Address to the Greeks 21, he writes that Jesus Christ is “God in the form of man.” However, some later writers accused Tatian of Christological heresy and denying Christ’s full humanity. This may be related to his Encratite asceticism which viewed the material body negatively.
Cosmology
Tatian’s cosmology or understanding of creation seems to have been influenced by Middle Platonism. He rejected Gnostic teachings that denied God’s role as Creator. Tatian affirmed that God made the spiritual as well as the material realm. However, he claimed the material world was subject to corruption, unlike the spiritual which was made in God’s image (Address to the Greeks 4).
Scripture
Tatian had a high view of Scripture and saw both the Old and New Testaments as divinely inspired. By crafting the Diatessaron, he sought to weave the four gospels into one seamless narrative. Tatian also valued the writings of Paul and utilized them, along with the Septuagint, to argue against pagan myths and idols.
Church Leadership
Later ancient writers portrayed Tatian as at odds with the authority of the mainstream church after splitting from Roman leadership. The Encratite teachings rejected by the church hierarchy likely contributed to this rift. However, Tatian doesn’t seem to have denied the importance of church community and leadership in his earlier writings.
Significant Events in Tatian’s Life
Here is a chronological overview of some key events in Tatian’s life that we know about:
– Born around 120 AD in Assyrian region of Adiabene
– Raised as a pagan, sought truth in Greek philosophy
– Converted to Christianity, became a student of Justin Martyr in Rome
– Learned Christian doctrine and apologetics under Justin’s teaching
– After Justin’s martyrdom in 165 AD, began teaching independently
– Wrote Address to the Greeks between 152-165 AD
– Returned to eastern Syria around 170 AD, composed the Diatessaron gospel harmony
– Promoted asceticism and allegedly Encratite heresies later in life
– Condemned by Irenaeus and other mainstream church leaders as heterodox
– Continued influence through Adoptionism and Encratite sects after death
– Died sometime between 173-188 AD (exact date unknown)
Controversies and Criticisms
Although an influential early Christian writer, Tatian’s unorthodox tendencies later in life resulted in criticism and controversy:
Adoptionism
Some accused Tatian of Adoptionist theology that denied Jesus’ divinity. Adoptionists believed Jesus was supernaturally conceived by the Holy Spirit, but only became divine at baptism when the Spirit descended on Him. Tatian’s seeming denial of Christ’s full humanity fed this charge.
Marcionism
Marcion of Sinope taught that the God of the Old Testament was a different, inferior deity than the God of the New Testament. Tatian was charged with Marcionite views for his rejection of marriage and other practices permitted under the Law. However, unlike Marcion, Tatian quotes favorably from the Old Testament.
Encratism
As mentioned earlier, Tatian appears to have adopted an ascetic lifestyle later in life that condemned marriage, meat, and wine. This reflected the heretical Encratite sect. However, it’s possible the church fathers mischaracterized Tatian’s teaching on these matters.
Gnosticism
Gnostic groups denied God’s role as Creator, rejected the material world, and claimed secret knowledge. While Tatian opposed full-blown Gnosticism, his negative view of the physical body and creation was seen as semi-gnostic by critics like Irenaeus. But Tatian affirms God as Creator more clearly than the Gnostics.
Tatian’s Legacy and Impact
Despite the controversies, Tatian left an important legacy on the early church:
Apologist
Tatian’s apologetic work Address to the Greeks helped position Christianity as the fulfillment of pagan longing for truth. He set the stage for other apologists like Justin Martyr who engaged Greek philosophy.
Gospel Harmony
By pioneering the Diatessaron gospel harmony, Tatian influenced how the four gospels were read and understood for centuries. His harmony shaped perception of Jesus’s life as a unified story.
Asceticism
Tatian’s apparent advocacy for asceticism forecasted the rise of monasticism and ascetic ideals in the late 2nd and 3rd centuries. Groups like the Encratites appealed to his teaching.
Adoptionism
Adoptionists who denied Christ’s divinity claimed Tatian as support. While this misconstrued his theology, it shows his ongoing influence.
Theology
As an early speculative theologian, Tatian exemplified the development of theology beyond just Scripture and the Rule of Faith. He pioneered unique ways of articulating Christian doctrine that influenced subsequent generations.
So in summary, Tatian of Adiabene was an important early Christian writer who significantly shaped theology and practice in the late 2nd century church, despite nearing heterodox teachings later in life. His gospel harmony, apologetics, asceticism, and unique theological views continued to impact Christianity long after his death.
References to Tatian in Ancient Sources
To conclude this overview of Tatian’s life and significance, it will be helpful to quote some key ancient Christian sources that reference Tatian:
Irenaeus of Lyons (Against Heresies 1.28.1), writing around 180 AD, condemns Tatian for breaking away from the church after Justin Martyr’s death:
“a certain man named Tatian first introduced the blasphemy. He was a hearer of Justin’s, and as long as he continued with him he expressed no such views; but after his martyrdom he separated from the Church, and, excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine.”
Epiphanius of Salamis (Panarion 46.1), writing in the late 4th century, calls Tatian a former disciple of Justin Martyr:
“Tatian, the disciple of Justin, was also connected with them (Encraitites) at the beginning. But when Justin was martyred, he managed to step into the position of teacher, since he was Justin’s disciple.”
Clement of Alexandria (Stromata 1.1), writing around 200 AD, discusses Tatian’s knowledge of Greek learning:
“Tatian, who maintaining the dignity of the philosophy he had espoused, is purposely silent as regards Grecian fables. This Julian is an antagonist of the faith … For this is the only noble and earnest purpose of philosophy, to take heed of religious knowledge; but it will have buried itself, if, having drawn away from false religion, and now wishing to return to true religion, it does not examine carefully along with the Gospel the doctrines of the heresiarchs. But how few know this! One of whom was Tatian, who, not understanding that it was for empty arrogant wrangling that the ancients received their name of Sophists, from their subtle disputations on trifling and indifferent subjects, not a few of which consist in logically figurative and pompous language, discarded true philosophy, and, burning with eagerness to be styled wise, fell into the opinion of Marcion and Valentinus.”
The early church historian Eusebius (Church History 4.29), writing in the early 4th century, discusses Tatian’s Diatessaron harmony of the Gospels:
“Tatian, a pupil of Justin, very plainly composed in some way a combination and collection of the gospels, and called this the Diatessaron; and this is still extant.”
These quotes demonstrate that the ancient Christian writers viewed Tatian as an influential but controversial early leader who started out orthodox but later adopted questionable theology and practice.