Apollos, who was appealed to by the "Apollos party." Evidently the faults of the "parties" were not due at all to those whose names the parties used. In 1 Cor. iii. 21, 22, Paul says, "All things are yours, whether Paul or Apollos or Cephas." Here Peter is put as part of the common possession of all Christians. There could not possibly be a clearer recognition of the complete fellowship which Paul regards as existing between himself and Peter. Finally, in 1 Cor. xv. 11, Paul calls attention expressly to the fundamental unity between himself and the other apostles: "Whether then it be I or they, so we preach, and so ye believed."[66] The Corinthian Epistles certainly lend no support to the Tübingen contention; they certainly provide no evidence of a breach between Paul and the original disciples of Jesus. [66] See Knowling, as cited above, p. 104, footnotes 1 and 2. At the time of his last visit to Jerusalem, Paul came again into contact with James, the brother of the Lord, and with the Jerusalem Church. The arrival at Jerusalem is narrated in one of the we-sections of the Book of Acts, and it is there said, "The brethren received us gladly" (Acts xxi. 17). The use of the first person plural disappears after the following verse, where the meeting of Paul with James is described, but it is very difficult to separate Acts xxi. 20, for example, from the we-section. Of course there could be no use of the "we" when the narrator did not participate in what was being described. In Acts xxi. 20, it is said that James and the presbyters "glorified God" on account of what had been done among the Gentiles through the ministry of Paul. Whatever view may be taken of the composition of Acts, therefore, the warm reception of Paul on the part of the Jerusalem leaders seems to be attested by an eyewitness. Such a reception would be very difficult to explain if the relations between Paul and Jerusalem had been what they are represented as being by the Tübingen scholars. According to Acts xxi. 20-26, James brought to Paul's attention the scruples of the Jewish Christians, who were "zealous for the law." These Jewish Christians had been told that Paul was teaching the Jews of the Dispersion not to circumcise their children or to walk "in the customs." With regard to the Gentile Christians, James has nothing to say except to call attention to the Apostolic Decree which the Jerusalem Church itself had adopted. But in order to allay the suspicions of the Jewish Christians, James suggests that Paul should participate in a Jewish vow. According to Acts xxi. 26, Paul complied with the request.