In these cases, however, the minority have been completely separated from the majority by a middle wall, a barrier of rigid discipline, and of strong, yea, even violent religious repugnance. But the prospect now before the strict Jewish party was quite different. In the Syrian Church as they beheld it growing up Jew and Gentile would be closely linked together, professing the same faith, saying the same prayers, joining in the same sacraments, worshipping in the same buildings. All the advantages, too, would be on the side of the Gentile. He was freed from the troublesome restrictions--the more troublesome because so petty and minute--of the Levitical Law. He could eat what he liked, and join in social converse and general life without hesitation or fear. In a short time a Jewish disciple would come to ask himself, What do I gain by all these observances, this yoke of ordinances, which neither we nor our fathers have been able perfectly to bear? If a Gentile disciple can be saved without them, why should I trouble myself with them? The Jewish party saw clearly enough that toleration of the presence of the Gentiles in the Church and their admission to full communion and complete Christian privileges simply involved the certain overthrow of Jewish customs, Jewish privileges, and Jewish national expectations. They saw that it was a case of war to the death, one party or the other must conquer, and therefore in self-defence they raised the cry, "Unless the Gentile converts be circumcised after the manner of Moses they cannot be saved." Antioch was recognised at Jerusalem as the centre of Gentile Christianity. Certain, therefore, of the zealous, Judaising disciples of Jerusalem repaired to Antioch, joined the Church, and secretly proceeded to organise opposition to the dominant practice, using for that purpose all the authority connected with the name of James the Lord's brother, who presided over the Mother Church of the Holy City. Now let us see what position St. Paul took up with respect to these "false brethren privily brought in, who came in privily to spy out the liberty he enjoyed in Christ Jesus." Paul and Barnabas both set themselves undauntedly to fight against such teaching. They had seen and known the spiritual life which flourished free from all Jewish observances in the Church of the Gentiles. They had seen the gospel bringing forth the fruits of purity and faith, of joy and peace in the Holy Ghost; they knew that these things prepare the soul for the beatific vision of God, and confer a present salvation here below; and they could not tolerate the idea that a Jewish ceremony was necessary over and above the life which Christ confers if men are to gain final salvation.