Soon after this more missionaries arrived from Jerusalem. They do not appear to have been active propagandists, but brought with them a sad story of approaching destitution in the famine which was at hand. The Church at Antioch rose to the necessity and sent Paul and Barnabas with relief.[3] Acts tells us nothing more of what happened, but that soon after Paul and Barnabas, having returned to Antioch, started on the "First Missionary Journey."[4] On their return, however, a mission of protest against their methods arrived from Jerusalem. Paul, Barnabas, and some others went up to Jerusalem; a meeting of the representatives of the two churches was held, and an amicable agreement which was in the main a triumph for Antioch was arrived at.[5] This appears to be Paul's third visit to Jerusalem after his conversion; but this raises difficulties, and has led to considerable critical investigation and not a little controversy. It had always been supposed that this visit of Paul to Jerusalem was identical with that described in the second chapter of Galatians, but in that chapter Paul, calling God to witness that he is not lying, makes a statement which loses all its point if it was not his second visit. Various {63} attempts to explain this difficulty have been made. One solution of the problem is that the visit to Jerusalem described in Galatians ii. is not identical with that of Acts xv., but is an episode connected with the visit in the time of the famine relief, which the writer of Acts had either not known or thought it unnecessary to recount.[6] According to this theory the visit described in Acts xv. took place after the visit in Galatians had been written. But this theory does not answer the difficulty that the apostolic decrees are not mentioned in the Epistles to the Corinthians, and that it is incredible that they could have been overlooked by Paul if the account in Acts xv. were wholly correct. It seems better to accept the suggestion that the solution of the problem is to be found in the source-criticism of Acts. The source-criticism of Acts has passed through three more or less spasmodic stages.[7] The first was early in the nineteenth century when a number of scholars endeavoured to analyse the book. Their efforts were not very successful, though they unearthed a great many interesting phenomena. Later on, in the 'nineties, another series of efforts were made with, on the whole, even less success than before. {64} Finally, in our own time there have been some interesting suggestions by Harnack, Schwartz, and Torrey.[8]