History of the Christian Church, Volume II: Ante-Nicene Christianity. A. D. 100-325

qualified to oppose its corruptions and to emancipate the church from the bondage of the

papacy.

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534

I. Marcus Minucius Felix belongs to that class of converts, who brought the rich stores of

classical culture to the service of Christianity. He worthily opens the series of Latin writers of the

Roman church which had before spoken to the world only in the Greek tongue. He shares with

Lactantius the honor of being the Christian Cicero.

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535 He did not become a clergyman, but

apparently continued in his legal profession. We know nothing of his life except that he was an

advocate in Rome, but probably of North African descent.

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536

II. We have from him an apology of Christianity, in the form of a dialogue under the title

Octavius.

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537 The author makes with his friend Octavius Januarius, who had, like himself, been

converted from heathen error to the Christian truth an excursion from Rome to the sea-bath at Ostia.

There they meet on a promenade along the beach with Caecilius Natalis, another friend of Minucius,

but still a heathen, and, as appears from his reasoning, a philosopher of the sceptical school of the

New Academy. Sitting down on the large stones which were placed there for the protection of the

baths, the two friends in full view of the ocean and inhaling the gentle sea breeze, begin, at the

suggestion of Caecilius, to discuss the religious question of the day. Minucius sitting between them

is to act as umpire (chaps. 1–4).

Caecilius speaks first (chs. 5–15), in defence of the heathen, and in opposition to the

Christian, religion. He begins like a sceptic or agnostic concerning the existence of a God as being

doubtful, but he soon shifts his ground, and on the principle of expediency and utility he urges the

duty of worshipping the ancestral gods. It is best to adhere to what the experience of all nations

has found to be salutary. Every nation has its peculiar god or gods; the Roman nation, the most

religious of all, allows the worship of all gods, and thus attained to the highest power and prosperity.

He charges the Christians with presumption for claiming a certain knowledge of the highest problems

which lie beyond human ken; with want of patriotism for forsaking the ancestral traditions; with

low breeding (as Celsus did). He ridicules their worship of a crucified malefactor and the instrument

of his crucifixion, and even an ass’s head. He repeats the lies of secret crimes, as promiscuous

incest, and the murder of innocent children, and quotes for these slanders the authority of the

celebrated orator Fronto. He objects to their religion that it has no temples, nor altars, nor images.

He attacks their doctrines of one God, of the destruction of the present world, the resurrection and

judgment, as irrational and absurd. He pities them for their austere habits and their aversion to the

theatre, banquets, and other innocent enjoyments. He concludes with the re-assertion of human

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We may, also refer to more recent analogies: the ablest champions of Romanism-as Hurter, Newman, Manning, Brown,

owe their intellectual and moral equipment to Protestantism; while the Old Catholic leaders of the opposition to Vatican

Romanism—as Döllinger, Friedrich, Reinkens, Reusch, Langen, von Schulte—were formerly eminent teachers in the Roman

church.

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Jerome decribes him as "in signis causidicis Romani fori," but he depended on Lactantius, who may have derived this

simply from the introduction to the book, where the author speaks of taking advantage of the court holidays for an excursion to

Ostia. The gens Minucia was famous in Rome, and an inscription (Gruter, p. 918) mentions one with the cognomen Felix

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From Cirta (now Constantine). This we must infer from the fact that he call Corn. Fronto "Cirtensis noster, " Octav. c. 9;

comp. c. 31, "tuus Fronto."

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In 40 (al. 41) short chapters which, in Halm’s edition, cover 54 pages, oct. The book was written several years after the

Dialogue and after the death of Octavius (c. 1: "discedens or decedens vir eximius et sanctus immensum sui deside rium nobis

reliquit, " etc.).

520

Philip Schaff

History of the Christian Church, Volume II: Ante-Nicene

Christianity. A.D. 100-325.

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ignorance of things which are above us, and an exhortation to leave those uncertain things alone,

and to adhere to the religion of their fathers, "lest either a childish superstition should be introduced,

or all religion should be overthrown."

In the second part (ch. 16–38), Octavius refutes these charges, and attacks idolatry; meeting

each point in proper order. He vindicates the existence and unity of the Godhead, the doctrine of

creation and providence, as truly rational, and quotes in confirmation the opinions of various

philosophers (from Cicero). He exposes the absurdity of the heathen mythology, the worship of

idols made of wood and stone, the immoralities of the gods, and the cruelties and obscene rites

connected with their worship. The Romans have not acquired their power by their religion, but by

rapacity and acts of violence. The charge of worshipping a criminal and his cross, rests on the

ignorance of his innocence and divine character. The Christians have no temples, because they will

not limit the infinite God, and no images, because man is God’s image, and a holy life the best

sacrifice. The slanderous charges of immorality are traced to the demons who invented and spread

them among the people, who inspire oracles, work false miracles and try in every way to draw men

into their ruin. It is the heathen who practice such infamies, who cruelly expose their new-born

children or kill them by abortion. The Christians avoid and abhor the immoral amusements of the

theatre and circus where madness, adultery, and murder are exhibited and practiced, even in the

name of the gods. They find their true pleasure and happiness in God, his knowledge and worship.

At the close of the dialogue (chs. 39–40), Caecilius confesses himself convinced of his

error, and resolves to embrace Christianity, and desires further instruction on the next day. Minucius

expresses his satisfaction at this result, which made a decision on his part unnecessary. Joyful and

thankful for the joint victory over error, the friends return from the sea-shore to Ostia.

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538

III. The apologetic value of this work is considerable, but its doctrinal value is very

insignificant. It gives us a lively idea of the great controversy between the old and the new religion

among the higher and cultivated classes of Roman society, and allows fair play and full force to

the arguments on both sides. It is an able and eloquent defense of monotheism against polytheism,

and of Christian morality against heathen immorality. But this is about all. The exposition of the

truths of Christianity is meagre, superficial, and defective. The unity of the Godhead, his all-ruling

providence, the resurrection of the body, and future retribution make up the whole creed of Octavius.

The Scriptures, the prophets and apostles are ignored,

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539

 the doctrines of sin and grace, Christ

and redemption, the Holy Spirit and his operations are left out of sight, and the name of Christ is

not even mentioned; though we may reasonably infer from the manner in which the author repels

the charge of worshipping "a crucified malefactor," that he regarded Christ as more than a mere

man (ch. 29). He leads only to the outer court of the temple. His object was purely apologetic, and

he gained his point.

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540

 Further instruction is not excluded, but is solicited by the converted

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"Post haec laeti hilaresque discessimus, Caecilius quod crediderit, Octavius gaudere [ad gaudendum] quod vicerit, ego

[Minuc. Fel.] et quod hic crediderit et hie vicerit."

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The only traces are in chs. 29 and 34, which perhaps allude to Jer. 17:5 and I Cor. 15:36, 42.

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Keim supposes that he intended to refute Celsus (but he is nowhere mentioned); De Félice, that he aimed at Fronto (who

is twice mentioned); Kühn better: public opinion, the ignorant prejudice of the higher classes against Christianity.

521

Philip Schaff

History of the Christian Church, Volume II: Ante-Nicene

Christianity. A.D. 100-325.

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