stin, in his Dialogue with Trypho the Jew, which was written somewhere
about the middle of the second century, enumerates certain categories of
persons who, in his opinion, will, or will not, be saved.[48] These
are:--

1. Orthodox Jews who refuse to believe that Jesus is the Christ. _Not
Saved._

2. Jews who observe the Law; believe Jesus to be the Christ; but who
insist on the observance of the Law by Gentile converts. _Not Saved._

3. Jews who observe the Law; believe Jesus to be the Christ, and hold
that Gentile converts need not observe the Law. _Saved_ (in Justin's
opinion; but some of his fellow-Christians think the contrary).

4. Gentile converts to the belief in Jesus as the Christ, who observe
the Law. _Saved_ (possibly).

5. Gentile believers in Jesus as the Christ, who do not observe the Law
themselves (except so far as the refusal of idol sacrifices), but do not
consider those who do observe it heretics. _Saved_ (this is Justin's own
view).

6. Gentile believers who do not observe the Law, except in refusing
idol sacrifices, and hold those who do observe it to be heretics.
_Saved._

7. Gentiles who believe Jesus to be the Christ and call themselves
Christians, but who eat meats sacrificed to idols. _Not Saved._

8. Gentiles who disbelieve in Jesus as the Christ. _Not Saved._

Justin does not consider Christians who believe in the natural birth of
Jesus, of whom he implies that there is a respectable minority, to be
heretics, though he himself strongly holds the preternatural birth of
Jesus and his pre-existence as the "Logos" or "Word." He conceives the
Logos to be a second God, inferior to the first, unknowable God, with
respect to whom Justin, like Philo, is a complete agnostic. The Holy
Spirit is not regarded by Justin as a separate personality, and is often
mixed up with the "Logos." The doctrine of the natural immortality of
the soul is, for Justin, a heresy; and he is as a believer in the
resurrection of the body, as in the speedy Second Coming establishment
of the millennium.

This pillar of the Church in the middle of the second century--a
much-travelled native of Samaria--was certainly well acquainted with
Rome, probably with Alexandria; and it is likely that he knew the state
of opinion throughout the length and breadth of the Christian world as
well as any man of his time. If the various categories above enumerated
are arranged in a series thus:--

_Justin's Ch