[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 acknowledges the latter must of necessity adore the crucified Christ. Tertullian was accordingly the first Apologist after Justin who again considered it necessary to give a detailed account of Christ as the incarnation of the Logos (see the 21st chapter of the Apology in its relation to chaps. 17-20).] [Footnote 414: Among the Greek Apologists the unknown author of the work "de Monarchia," which bears the name of Justin, has given clearest expression to this conception. He is therefore most akin to Minucius (see chap. I.). Here monotheism is designated as the [Greek: katholike doxa] which has fallen into oblivion through bad habit; for [Greek: tes anthropines phuseos to kat' archen suzugian suneseos kai soterias labouses eis epignosin aletheias threskeias te tes eis ton hena kai panton despoten.] According to this, then, only an awakening is required.] [Footnote 415: But almost all the Apologists acknowledged that heathendom possessed prophets. They recognise these in the Sibyls and the old poets. The author of the work "de Monarchia" expressed the most pronounced views in regard to this. Hermas (Vis. II. 4), however, shows that the Apologists owed this notion also to an idea that was widespread among Christian people.] [Footnote 416: See Justin, Apol. I. 31, Dial. 7, p. 30 etc.] [Footnote 417: See Tatian, c. 31 ff.]