By Emily J. Hunt
Tatian is an important determine within the early Church, his paintings either representing and revealing his second-century context. This research deals an in depth exploration of his proposal. it's also a helpful advent to the complete interval, relatively the major advancements it witnessed in Christianity.Emily Hunt examines quite a lot of subject matters intensive: Tatian's courting with Justin Martyr and his Oration to the Greeks; the Apologetic try and shield and outline Christianity opposed to the Graeco-Roman global and Christian use of hellenistic philosophy. Tatian used to be accused of heresy after his loss of life, and this paintings sees him on the center of the orthodox/heterodox debate. His hyperlinks with the East, and his Gospel concord the Diatessaron, result in an exploration of Syriac Christianity and asceticism.In the method, scholarly assumptions approximately heresiology and the Apologists' courting with hellenistic philosophy are wondered, and the advance of a Christian philosophical culture is traced from Philo, via Justin Martyr, to Tatian - after which inside numerous key Syriac writers. this can be the 1st committed examine of Tatian for greater than 40 years.
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Extra resources for Christianity in the Second Century: The Case of Tatian (Routledge Early Church Monographs)
Moreover, as we have seen, the New Testament canon was far from fixed in the second century, and Tatian’s possible use of this non-canonical material does not automatically mean that Tatian himself was a Valentinian. In any case, Tatian may well have been drawn to works like the Gospel of Thomas for their asceticism. Grant then goes on to suggest that Tatian offers an exegesis of the parables in Matthew and Thomas that is in line with Valentinian and Naasene readings,98 yet only offers two parallels.
This is not entirely justified, since both gospels incorporate a sayings tradition 31 TATIAN AND VALENTINIANISM and, although Valentinians may have used both, only Philip displays strong Valentinian leanings. Moreover, as we have seen, the New Testament canon was far from fixed in the second century, and Tatian’s possible use of this non-canonical material does not automatically mean that Tatian himself was a Valentinian. In any case, Tatian may well have been drawn to works like the Gospel of Thomas for their asceticism.
First, Theodotus speaks of men, not angels or demons, being made in his Paradise; second, it is not at all clear that Tatian is referring to Paradise in the same sense as Theodotus; and finally, if Tatian is referring to Paradise, he would have a Biblical basis for this in Genesis and Jewish Christian exegesis of Genesis. There is no need to extrapolate the concept of Paradise in Tatian, nor to see anything more than common Biblical background and coincidence in Tatian’s ‘better earth’ and Theodotus’ ‘fourth heaven’.