At the seat of 'apostolic' Christianity it was equally inevitable that the literary products should follow a different model. Here, from the beginning, the standard of authority had been the commandment of Jesus. Apostleship had meant ability to transmit his teaching, not endowment with insight into the mystery of the divine purpose revealed in his cross and resurrection. "The gospel" was the gospel _of_ Jesus. The letters of Paul, if they circulated at all in Syria and Cilicia at this early time, have had comparatively small effect on writers like Luke and James. At Rome the case was somewhat different. Here Pauline influence had been effectually superimposed upon an originally Jewish-Christian stock. The Roman Gospel of Mark, accordingly, has just the characteristics we should expect from this Petro-Pauline community. Antioch, too, though at the disruption over the question of table-fellowship it took the side of James, Peter, and Barnabas against Paul, had always had a strong Gentile element. But Jerusalem, the church of the apostles and elders, with its caliphate in the family of Jesus, and its zeal for Jewish institutions and the Law, was the pre-eminent seat of traditional authority. No other gospel, oral or written, could for a moment compare in its eyes with its own cherished treasury of the precepts of Jesus. Its own estimate of itself as conservator of orthodoxy, and custodian of the sacred deposit, vividly reflected from the pages of Hegesippus, was increasingly accepted by the other churches. 'James' and 'Jude' were probably not the real names of the writers of these 'general' or 'catholic' epistles; but they show in what direction men looked when there was need to counteract a widespread tendency to moral relaxation and vain disputations, or to demoralizing heresy. We have also seen how inevitable was the reaction after Paul's death, even among his own churches, toward a historic standard of authority. Even more marked than the disposition to draw together in fraternal sympathy under persecution, is the reliance shown by the Pastoral Epistles on "health-giving words, even the words of our Lord Jesus Christ" (1st Tim. vi. 3), and on a consolidated apostolic succession as a bulwark against the disintegrating advance of heresy. In (proconsular) Asia early in the second century there is an unmistakable and sweeping disposition to "turn to the word handed down to us from the beginning" (_Ep. of Polyc._, vii.) against those who were "perverting the sayings of the Lord to their own lusts." The ancient "word of prophecy" and the former revelations granted to apostolic seers were also turned to account by men like Papias and the author of 2nd Peter against those who "denied the resurrection and judgment."