prove _that he does not teach that the Law is not binding on Jews_. But it does not follow that Paul may not have done even this to prove that his principle of accommodation to the weak (1st Cor. ix. 19-22) left ample room for fellowship with the Jewish Christian--except when (as with Peter and Barnabas at Antioch) the needless scruples of the legalist were made a pretext for "compelling the Gentiles to live as do the Jews." Footnote 13: The actual outcome is seen in the reduction of the 'burden' to the two items of abstinence from "fornication and from things offered to idols." Paul's nicer distinctions under the latter head (1st Cor. viii. 1-13, x. 14-23) as well as his distinction between the ceremonial and the moral grounds for abstinence, were disregarded. Had unity been attained through the simple process imagined by Luke, obedient acquiescence of Paul and the Gentiles in the divinely inspired verdict of "the apostles and elders in Jerusalem," Christianity would have been an immeasurably poorer thing than it became. Indeed, it is questionable whether a gospel of mere simplification, extension and supplementation of the Law would ever have made permanent conquest of the Gentile world. It is because Paul stood out on this question of 'meats' for the equal right of his independent gospel, refusing submission until his great ten-years' work of evangelization by tongue and pen had made Gentile Christianity a factor of at least equal importance with Jewish, that our religion was enriched by its Hellenistic strain. The deeper insight into the real significance of Jesus' work and fate born of Paul's peculiar experience and his Hellenistic apprehension of the gospel found embodiment in the beginnings of a New Testament literature. The writings of this period must accordingly be viewed against the background of a critical history. Luke's account, written in the interest of "apostolic" authority, must receive such modifications as the contemporary documents require. Taking up the story at the point of divergence we see Paul and Barnabas returning to Antioch after the Conference with the Pillars, glad at heart, and expecting now to resume the work for Gentiles without impediment. Besides Titus, John Mark of Jerusalem, a nephew of Barnabas, accompanied them. The Missionary Journey to Cyprus and (southern) Galatia follows, Mark returning, however, to Jerusalem after leaving Cyprus.