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The Elcesaites were a judaising branch of this Asiatic Gnosticism; Saturninus of Antioch, Ardo of Syria, and Marcion of Pontus headed the movement, and after them Lucan, Severus, Blastes, Apelles, and Bardesanes formed new sects. The Eucratites appear to have been in existence before Tatian professed Gnosticism, but he so increased their influence as to be sometimes regarded as their founder.
Meaning of the scriptural passages advanced by the Quakers, supported by the opinions and practice of the early Christians Early Christian writers held it unlawful for Christians to fight, as appears from Justin Tatian Clemens and others Christians would not enter into the armies for more than two centuries, as appears from Ireneus Tertullian Celsus Origen and others and generally left the military service, if they happened to be converted in it.
He is less an evangelist than a biographer of Jesus, a "harmonizer," a corrector after the manner of Marcion and Tatian.
Again: "Concerning the righteousness which the law teaches, the like things are to be found in the prophets and the Gospels, because that all, being inspired, spoke by one and the same Spirit of God." The brethren mentioned by name are Justin, Miltiades, Tatian, Clement, Irenaeus, Melito, with a general appeal to many more not named.
Tatian, in the second century, felt it necessary to make a continuous narrative for the use of the church by interweaving the four gospels into one, and he has had many successors down to our day; but the fact that unity of impression has practically resulted from the four pictures without recourse to such an interweaving, invites consideration of the characteristics of these remarkable documents.
Tatian, the author of this work, was converted from paganism about 152 A.D., and prepared his unified gospel, probably for the use of the Syrian churches, sometime after 172. His work is one of the treasures of the early Christian literature recovered for us within the last quarter-century.
Some suggest that he knew John's order and preferred it, others that he agreed with that adopted by Tatian in his Diatessaron. Mark is in accord with neither of these. No one, however, knows what order Papias preferred. The early conflict group does appear like a collection drawn from different parts of the ministry.
And this was little more than a hundred years after the publication of some of them. II. Pantaenus, of the Alexandrian school, a man of great reputation and learning, who came twenty years after Tatian, wrote many commentaries upon the Holy Scriptures, which, as Jerome testifies, were extant in his time.
Could Eusebius have written that Tatian formed this, I know not how, if it had been a harmony of the Gospels recognised by the Church when he wrote? and how is it that Paley knows all about it, though Eusebius did not? More profitable than a harmony of the four Gospels! So far as the name goes, as given by Eusebius, it would seem to imply one Gospel written by four authors.
There is, however, one alleged proof of the existence of four, and only four, Gospels, put forward by Paley: Tatian, a follower of Justin Martyr, and who flourished about the year 170, composed a harmony or collection of the Gospels, which he called Diatessaron, of the Four.
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