Similarly, for a slightly later period and for a different locality, the Pauline epistles give us glimpses of the process of development--a process by no means always peaceable--of which the results are recorded in the second part of Acts. In this way the critical use of the gospels, the Acts, and Pauline epistles enable us to trace the general outline of the early stages of the synthesis between primitive Jewish Christianity and the spirit of Graeco-Oriental mysteries. It takes us in succession into Jerusalem, Antioch, and Corinth, not because these were the only churches which grew up in this period, but because it is in the main their tradition which is preserved in the documents at our disposal. What was the course of events immediately after the death of Jesus? There is no period of which the details are more obscure, but the criticism of Mark and Acts enables us to reconstruct its general outline. The fortunate preservation of Mark enables us to {39} correct the narrative of Acts. If we had Acts alone we should have no doubt but that the disciples stayed in Jerusalem, and settled there from the time when they entered it with Jesus on the first Palm Sunday until the day when they left it to preach to the world outside. Mark, however, is convincing proof that Acts has omitted a complete incident. In Mark xiv. 28 Jesus is represented as saying, "After I am risen I will go before you into Galilee," and in Mark xvi. 7 the young man at the tomb says, "Go tell his disciples and Peter that he goes before you into Galilee, there ye shall see him." The sequence of events clearly implied is that the disciples after the death of Jesus went back to Galilee, where they saw the risen Jesus. Inspired by this vision, they returned to Jerusalem to wait for his return in triumph, and meanwhile to continue the work which he had begun. Unfortunately the end of Mark, which undoubtedly described the details, has disappeared, but the general sequence is as clear as anything can be which is not definitely narrated.