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 crime. Chief among them is the Serpent, the tempter of Adam and Eve, the Devil, Satanas, a name ascribed to him by our Lord Himself at His temptation, signifying Apostate and Serpent (ib. i. 28, § 71 ; Dial, 103, § 331 ).

The problem of the human soul occupies the chief place in the account of Justin's conversion; the philosophers were felt to be uncertain and insecure in their conception of it, especially as regards its immortality, its consequent transmigration, and its relation to the divine substance. Justin holds that the soul is no particle of the absolute mind; has no life in itself; is created; is not life, but partaker of life, so that it could perish; but receives immortality by the will of God, as is proved by a mass of practical testimony, by the word of Revelation, and by its consonance with the needs of justice; this immortality includes as its essential requisite the resurrection of the body, without which justice could not fulfil itself; it will be given both to the just and to the unjust (cf. Dial. 4, 5, 6; Apol. i. 21, § 67 ; 18, 19, § 65), though it is only rightly "immortality" for the just; for the others, eternal fire.

Man, according to Justin, has been imprisoned in sin since the fall of Adam, the first man, deceived of the devil, who fell greatly by deceiving Eve; hence "ye shall die" (Dial. 124, § 353, ὁμοίως τῷ Ἀδὰμ καὶ τῇ Εὔᾳ ἐξομοιούμενοι, θάνατον ἑαυτοῖς ἑργάζονται), though originally made θεῷ ὁμοίως ἀπαθεῖς καὶ ἀθανάτους (cf. ib. 88, § 316 ). Man, as the angels, was made incorruptible, if he kept God's laws. This Biblical view falls in with his account of the whole human race, as sinning through the deceit of evil angels who made them think their own bad passions possible in gods. This evil state, thus brought on, is spoken of as a tyranny from which man had to be delivered by another (cf. ib. 116, § 344 ; Apol. ii. 6, § 45 ; Christ comes ἐπὶ καταλύσει τῶν δαιμόνων. The whole race is under the curse; for, if the Jews were, by the laws of Moses, much more were the Gentiles with their horrible idolatry (Dial. 95, § 322 ). Only by Christ is the curse removed; He, our Israel, wrestles for us with the devil (ib. 125, § 354 ). Only by His grace are the devils made subject. But Justin combines with this a great anxiety to keep man's free-will intact; he is continually explaining himself on this point. Man is never deserted of God; he possesses, after the fall, the germinal Λόγος, by which he discerns between good and evil, between true and false (cf. ib. 93, § 320 ; Apol. ii. 10).

The gift of Christ to man is primarily remission of sins (cf. Dial. 116, § 344, etc.), effected through penitence on man's part, excited by his call into true faith in the Creator; by Christ's power, sin is stripped off and remitted; we are made regenerate (Apol. i. 61, § 94 . This regeneration accomplished and the truth being now known and confessed, we become bound, and fit, to accomplish a good life, to keep the commandments, to attain eternal life (ib. i. 65, § 97 ). We are clothed with garments prepared of Christ (Dial. 116, § 344); we are to imitate God's own virtues, to exhibit ourselves worthy of His counsel by works (Apol. i. 10, § 58 ). The entire change of character is beautifully given in Apol. i. 14, § 61, 15, etc.

The most effective guard of this pure living is belief in the resurrection of the body; for this hope consecrates the entire man to the holiness of the eternal kingdom and renders real the sense of future punishment; we shall feel torture, hereafter, in our bodies; without this, future pain would be unreal and meaningless (ib. i. 18, § 65). God will raise and endue with incorruptibility the dead bodies, now dissolved and scattered like seeds over the earth (ib. i. 19).

This human race will endure until the number of those willing to become Christians is complete. It is because God acts by the free choice of man that He does not destroy evil by force, but offers men the chance of escape, and gives them time to use the chance (Dial. 102, § 329 ). The punishment that awaits sinners, when the end comes, will be by fire and for ever. On this Justin is very pronounced (cf. Apol. i. 8, § 57 : "an eternal punishment" (αἰώνιον κόλασιν), he says, "and not a mere period of a thousand years," ἀπαύστως κολάζεσθαι (Dial. 45, § 264 ); the kingdom is αἰώνιος καὶ ἄλυτος, the κόλασις πυρός is αἰώνιος too (Dial. 117, § 345). He uses the language freely and frankly, unhampered, apparently, by his theory of the soul, which makes its immortality dependent on the Will of God, Who wills it in the shape of Holiness (cf. Iren. bk. iii. 36; cf. Apol. i. 21, § 67). He justifies the existence of reward and punishment by the forcible argument, that, without them, you are compelled to believe God indifferent to good and evil, or else good and evil to have no real actuality; both which beliefs are impious. The judgment is the witness of God's regard to the reality of the distinction (cf. Apol. ii. 9, § 47 ; i. 28, § 71 ).

The church is that society of Christians in which the power of the regeneration is faithfully manifested and the pure knowledge revealed in Christ loyally held; so Justin is anxious to explain that not all so-called Christians are real Christians, any more than all so-called philosophies mean the same thing (ib. i. 7, § 56 ). Many, professing to confess Christ, hold impious and immoral doctrine, with whom the "disciples of the true and pure doctrine" do not communicate; they are marked as heretical by assuming the names of their founders, e.g. Marcion, Valentinus, Basilides (Dial 35, § 253.

The true Christians hold "the pure teaching of Jesus Christ"; possess "a pure and pious doctrine" based on Scripture, and the words of Christ, not on human doctrine (ib. 48, § 269 ); prove them true by holiness (cf. Apol. i. 26, § 70 ); heretics may be capable of any wickedness for all Justin knows. He himself has written a work against all the heresies (ib. i. 26, § 70 ). The heresies confirm true believers in the faith, since Christ foretold them (cf. Dial.82, § 308 ; 35, § 253 ), though they lead many away.

True believers are admitted to the body by the rite of baptism, on their acceptance of Christian verity and their promise to live accordingly (Apol. i. 61, § 93 ). This baptism is the true circumcision of the Spirit (Dial. 43, § 261 ); works with the cross to