timonio animae naturaliter
Christianae." We need merely mention that the work of Minucius is
throughout dependent on Cicero's book, "de natura deorum." In this
treatise he takes up a position more nearly akin to heathen syncretism
than Tertullian.]

[Footnote 407: In R. Kuehn's investigation ("Der Octavius des Min.
Felix," Leipzig, 1882)--the best special work we possess on an early
Christian Apology from the point of view of the history of dogma--based
on a very careful analysis of the Octavius, more emphasis is laid on the
difference than on the agreement between Minucius and the Greek
Apologists. The author's exposition requires to be supplemented in the
latter respect (see Theologische Litteratur-Zeitung, 1883, No. 6).]

[Footnote 408: C. 20: "Exposui opiniones omnium ferme philosophorum....
ut quivis arbitretur, aut nunc Christianos philosophos esse aut
philosophos fuisse jam tunc Christianos."]

[Footnote 409: See Minucius, 31 ff. A quite similar proceeding is
already found in Tertullian, who in his _Apologeticum_ has everywhere
given a Stoic colouring to Christian ethics and rules of life, and in c.
39 has drawn a complete veil over the peculiarity of the Christian
societies.]

[Footnote 410: Tertullian has done exactly the same thing; see Apolog.
46 (and de praescr. 7.)]

[Footnote 411: Tertull., de testim. I.: "Sed non eam te (animam) advoco,
quae scholis formata, bibliothecis exercitata, academiis et porticibus
Atticis pasta sapientiam ructas. Te simplicem et rudem et impoliitam et
idioticam compello, qualem te habent qui te solam habent... Imperitia
tua mihi opus est, quoniam aliquantulae peritiae tuae nemo credit."]

[Footnote 412: Tertull., Apol. 46: "Quid simile philosophus et
Christianas? Graeciae discipulus et coeli?" de praescr. 7: "Quid ergo
Athenis et Hierosolymis? Quid academiae et ecclesiae?" Minuc. 38.5:
"Philosophorum supercilia contemnimus, quos corruptores et adulteros
novimus... nos, qui non habitu sapientiam sed mente praeferimus, non
eloquimur magna sed vivimus, gloriamur nos consecutos, quod illi summa
intentione quaesiverunt nec invenire potuerunt. Quid ingrati sumus, quid
nobis invidemus, si veritas divinitatis nostri temporis aelate
maturuit?"]

[Footnote 413: Minucius did not enter closely into the significance of
Christ any more than Tatian, Athenagoras, and Theophilus; he merely
touched upon it (9. 4: 29. 2). He also viewed Christianity as the
teaching of the Prophets; whoever