Zahn, (Zeitschrift fur Kirchengeschichte, Vol. VIII., pp. 1 f., 20 f.) has lately reassigned to Justin himself the fragment de resurr. His argument, though displaying great plausibility, has nevertheless not fully convinced me. The question is of great importance for fixing the relation of Justin to Paul. I shall not discuss Hermias' "Irrisio Gentilium Philosophorum," as the period when this Christian disputant flourished is quite uncertain. We still possess an early-Church Apology in Pseudo-Melito's "Oratio ad Antoninum Caesarem" (Otto, Corp. Apol. IX., p. 423 sq.). This book is preserved (written?) in the Syrian language and was addressed to Caracalla or Heliogabalus (preserved in the Cod. Nitr. Mus. Britt. Add. 14658). It is probably dependent on Justin, but it is less polished and more violent than his Apology.] [Footnote 405: Massebieau (Revue de l'histoire des religions, 1887, Vol. XV. No. 3) has convinced me that Minucius wrote at a later period than Tertullian and made use of his works.] [Footnote 406: Cf. the plan of the "Octavius." The champion of heathenism here opposed to the Christian is a philosopher representing the standpoint of the middle Academy. This presupposes, as a matter of course, that the latter undertakes the defence of the Stoical position. See, besides, the corresponding arguments in the Apology of Tertullian, e.g., c. 17, as well as his tractate: "de testimonio 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.)]