Concerning the date and place of birth of Tatian nothing is known except what he himself tells in his "Address to the Greeks," chap. xlii. (ANF, ii. 81-82), viz., that he was born in "the land of the Assyrians"; and neither the state nor place of his death is known. He enjoyed a good education and became acquainted with Greek culture. Extensive travels led him through different countries and showed him the nature of Greek education, art, and science. He himself states that he studied the pagan religions. Finally he came to Rome, where he seems to have remained for some time. Here he seems to have come for the first time in touch with Christianity. According to his own representation, it was primarily his abhorrence of the heathen cults that led him to spend thought on religious problems. By the Old Testament, he says, he was convinced of the unreasonableness of paganism. He adopted the Christian religion and became the pupil of Justin. It was the period when Christian philosophers competed with Greek sophists, and like Justin, he opened a Christian school in Rome. It is not known how long he labored in Rome with out being disturbed. The later life of Tatian is to some extent obscure. Since the "Address to the Greeks" was written probably in Greece, it may be inferred that he tarried in that country for some time. Epiphanius relates that Tatian first established a school in Mesopotamia, the influence of which extended to Antioch in Syria, and was felt in Cilicia and especially in Pisidia, but these statements can not be verified. The later activity of Tatian is attested by the history of the Diatessaron (see below). Irenaeus remarks (Haer., I., xxvlii. 1, ANF, i. 353) that Tatian after the death of Justin separated from the Church and taught Encratitic heresy, also a doctrine of eons related to that of Valentine. Such statements are to be received with caution; for the Occident regarded as heretical much which the Orient judged orthodox. The ascetic character which Syriac Christianity bore as late as the time of Aphraates was not impressed upon it by Tatian, but has roots that reach deeper. The importance of Tatian lies neither in his protest against Hellenism in his "Address to the Greeks" (see below), nor in his work on Jewish antiquity, but in his service for the church in Syria. He was the first to give the Syriac congregations the Gospel in their own language. The Syrian church possessed and used the Gospel from the very beginning until the time of Rabbula only in the form of the Diatessaron; it is probable, therefore, that Tatian not only brought the Diatessaron into Syria, but also developed there a successful missionary activity in the last quarter of the second century. A later age did not realize that the Syrian ascetic tendencies had been transmitted from Semitic primitive Christianity, hence it regarded Tatian as a sectarian, the head of the Encratites.
His "Address to the Greeks" tries to prove the worthlessness of paganism, and the reasonableness and high antiquity of Christianity. It is not characterized by logical consecutiveness, but is discursive in its outlines. The carelessness in style is intimately connected with his contempt of everything Greek. No educated Christian has more consistently separated from paganism; but by overshooting the mark, his scolding and blustering philippic lost its effectiveness because it lacks justice. But Tatian was praised for his discussions of the antiquity of Moses and of Jewish legislation, and it was because of this chronological section that the "Address" was not generally condemned. For his Diatessaron, see HARMONY OF THE GOSPELS.
In a lost writing, entitled On Perfection according to the Doctrine of the Savior, Tatian designates matrimony as a symbol of the tying of the flesh to the perishable world and ascribed the "invention" of matrimony to the devil. He distinguishes between the old and the new man; the old man is the law, the new man the Gospel. The early development of the Syrian church furnishes a commentary on the attitude of Tatian in practical life. Thus for Aphraates baptism conditions the taking of a vow in which the catechumen promises celibacy. This shows how firmly the views of Tatian were established in Syria, and it supports the supposition that Tatian was the missionary of the countries around the Euphrates. The starting-point of Tatian's theology is a strict monotheism which becomes the source of the moral life. Originally the human soul possessed faith in one God, but lost it with the fall. In consequence man sank under the rule of demons into the abominable error of polytheism. By monotheistic faith the soul is delivered from the material world and from demonic rule and is united with God. God is spirit (pneuma), but not the physical or stoical pneuma; he was alone before the creation, but he had within himself potentially the whole crea-
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to a lack of vital religion. Moreover, Log College was openly criticized by the synod of Philadelphia, because of the type of piety there fostered, and its educational defects. Tennent naturally resented these attacks, and, under what he deemed sufficient provocation, preached in 1740 his famous " Nottingham sermon," in which he dealt vigorously with his opponents. Largely as a result of this sermon and of Tennent's impetuous course came the division of the Presbyterian Church. Although he then contributed so largely to the disruption, he was as active later in effecting the reconciliation of 1758. In 1743 Tennent was called to the Second Presbyterian Church of Philadelphia, then just formed, made up of the admirers of Whitefield and the friends of the revival. But, although he remained their pastor till his death, he did not repeat in his second charge the triumphs of his first; he was faithful and highly useful; but his preaching was quieter, and his delivery much less impassioned. In 1753 he raised in Great Britain some £1,500 for the College of New Jersey. Besides a memoir of his brother John (Boston, 1735), he published a volume of sermons (Philadelphia, 1743), and occasional sermons and pamphlets.
3. William: Presbyterian, and brother of Gilbertb. in County Antrim, Ireland, Jan. 3, 1705; d. near Freehold, N. J., Mar. 8, 1777. He came to America with his father, who gave him a preparatory course; he then studied theology under his brother Gilbert in New Brunswick; was licensed by the presbytery of New Brunswick; ordained pastor of the church now known as "The Old Tennent Church" near Freehold, 1733, and held the position throughout his life. He was the subject of a trance which has given him great celebrity. While preparing for his j examination for licensure, he fell sick, and had a trance which lasted three days, during which time he was, as he believed and declared, in heaven, and heard " unutterable things." His friends thought he was dead, and were upon the point of burying him, notwithstanding the protestations of his physician, when he revived. He regained his health in a year, but had lost all his knowledge of reading and writing, much more, all his previous learning. After a time, however, his knowledge began rapidly to return. " For three years," he said, " the sense of divine things continued so great, and everything else appeared so completely vain, when compared to heaven, that, could I have had the world for stooping down for it, I believe I should not have thought of doing it." Tennent was a remarkable character, full of resource, and indefatigable in Christian labors.
4. John: Presbyterian, and third son of William, the first; b. in County Antrim, Ireland, Nov. 12, 1706; d. near Freehold, N. J., Apr. 23, 1732. He came to America with his father, and received both classical and theological training at the Log College; in 1729 he was licensed to preach; and was pastor near Freehold, N. J., 1730-32. He was very earnest and successful.
S. Charles: Presbyterian, and fourth son of William, the first; b. at Colerain, County Down, Ireland, May 3,1711; d. at Buckingham, Md., 17?l. He came to America with his father; was educated
at Log College; licensed to preach, 1736; was pastor at Whiteclay Creek, Del., and later at Buckingham, Md.
6. William, the third: Presbyterian, and son of William, the second; b. near Freehold, N. J., 1740; d, at Charleston (?), S. C., Aug. 11, 1777. He was graduated from the College of New Jersey, 1758; was licensed to preach, 1762; ordained, 1763; junior pastor of the church in Norwalk, Conn., 1765-72; pastor of an Independent Church in Charleston, S. C., 1772-77. He was an eloquent preacher and of clear judgment.
BIBLIOGRAPHY: The list of writings by the Tennenta will be found accurately described in C. Evans, American Bibliog raphy, vols. ii.-vi., Chicago, 1904-10. Notices of all but Charles will be found in W. B. Sprague, Annals of'the American Pulpit, pp. 23 sqq., 41 sqq., 52 eqq., 284 aqq., New York, 1858. Consult further: E. H. Gillett, Hist. of the Presbyterian Church, vol. i. passim, Philadelphia, 1864; C. A. Briggs, American Presbyterianism, passim, New York, 1885; G. P. Hays, Presbyterians, pp. 89-92, New York, 1892; R. E. Thompson, in American Church His tory Series, vol. vi, passim, New York. 1895. On 1 con sult also: A. Alexander, Biographical Sketches of the Founder and . . . Alumni of the Log College, Princeton, 1845. On 2: The funeral sermon by President S. Finley was published with a " Funeral Eulogy," Philadelphia,1764; Life of the Rev. William Tennent, with an Account of his Being three Days in a Trance, New York, 1847. On 3: E. Boudinot, Memoir of William Tennent, New York, 1847. On 4: G. Tennent (his brother), wrote a memoir in connection with A Discourse on Regeneration, Boston, 1735.
TENT. See TABERNACLE, HEBREW.
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