There is a widespread notion that the "primitive Church," while under the guidance of the Apostles and their immediate successors, was a sort of dogmatic dovecot, pervaded by the most loving unity and doctrinal harmony. Protestants, especially, are fond of attributing to themselves the merit of being nearer "the Church of the Apostles" than their neighbours; and they are the less to be excused for their strange delusion because they are great readers of the documents which prove the exact contrary. The fact is that, in the course of the first three centuries of its existence, the Church rapidly underwent a process of evolution of the most remarkable character, the final stage of which is far more different from the first than Anglicanism is from Quakerism. The key to the comprehension of the problem of the origin of that which is now called "Christianity," and its relation to Jesus of Nazareth, lies here. Nor can we arrive at any sound conclusion as to what it is probable that Jesus actually said and did without being clear on this head. By far the most important and subsequently influential steps in the evolution of Christianity took place in the course of the century, more or less, which followed upon the crucifixion. It is almost the darkest period of Church
history, but, most fortunately, the beginning and the end of the period are brightly illuminated by the contemporary evidence of two writers of whose historical existence there is no doubt,[[116]] and against the genuineness of whose most important works there is no widely-admitted objection. These are Justin, the philosopher and martyr, and Paul, the Apostle to the Gentiles. I shall call upon these witnesses only to testify to the condition of opinion among those who called themselves disciples of Jesus in their time.
Justin, 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.[[117]] 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.