Other inducements to a good understanding between the two parties of Christian Jews were at work. Heresies of all sorts were springing up within the churches, which could be suppressed only by the moral power of a common persuasion in the minds of the chief bodies. Questions were raised which neither branch of the christian community could satisfactorily answer; controversies arose, demanding something like an ecclesiastical authority to adjust. Unless the new religion was to split into petty sections and be pulverized to nothingness, the restoration of old breaches was an absolute necessity. The danger was of too sudden and artificial a compromise between the main divisions, resulting in a compact organization that might arrest the movements of the spirit of liberty. The church did eventually obtain supremacy in dogma and rite, through the imperative demand for unity that was urgently pressed early in the second century. Judaism contained in its bosom two elements, one stationary, the other progressive; one close, the other expansive; one centralizing in Judæa and waiting till it should attract the outer world to it, the other forth reaching beyond Palestine, and seeking to commend the faith of Israel to those who knew it not. These two elements coëxisted from early times, and caused perpetual ferment by their struggles to overmaster each other. The priest stood for the one principle, the narrower, the fixed, the instituted; the prophet stood for the other, the intellectual, the expansive, the progressive. The priest stayed at home to administer the ordinances; the prophet journeyed about, to spread the salvation. The priest was a fixture, the prophet was a missionary. The two divisions of the earliest Christian community represented these counter tendencies. The school of Peter, James, and John, the hierarchal, conservative school, maintained the attitude of expectation. They waited and prayed, exacted rigid compliance with ordinances; clung to their associations with places and seasons; were tenacious of holy usages; required punctuality and accuracy of posturing, were strict in conformity with legal prescriptions, made a point of circumcision, or other rites of initiation into the true church. The school of Paul and Apollos took up the principle of universality, dispensed with whatever hampered their movements and impeded their action, and, taking essential ideas only, making themselves "all things to all men, if peradventure, they might win some," preached the message freely, to as many as would hear. The two principles, however discordant in operation, demanded each other. They could not long exist apart; the unity and the universality were mutually complementary. Unity alone, would bring isolation, solitariness, and ultimate death from diminution. Universality alone would lead to dissipation, attenuation, and disappearance. It was therefore not long before the extremes drew together and met.