converts needed only to follow the "three exceptions", (counted by some as four) laws that roughly coincide with Judaism's Seven Laws of Noah said to be established by God for all humankind. This Apostolic Decree, still observed by the Eastern Orthodox Church, is similar to that adopted by Rabbinic Judaism, which teaches that Gentiles need only follow the Noachide Laws to be assured of a place in the World to Come (see also Noahidism and Dual-covenant theology). Council of Jerusalem Paul seems to have refused "to be tied down to particular patterns of behavior and practice." He does not engage in a dispute with those Corinthians who apparently feel quite free to eat anything offered to idols, never appealing or even mentioning the Jerusalem council. He rather attempts to persuade them by appealing to the care they should have for other believers who might not feel so free. Paul himself described several meetings with the apostles in Jerusalem, though it is difficult to reconcile any of them fully with the account in Acts (see also Paul the Apostle#Council of Jerusalem). Paul claims he "went up again to Jerusalem" (i.e., not the first time) with Barnabas and Titus "in response to a revelation", in order to "lay before them the gospel proclaimed among the Gentiles", them being according to Paul "those who were supposed to be acknowledged leaders": James, Cephas and John. He describes this as a "private meeting" (not a public council) and notes that Titus, who was Greek, wasn't pressured to be circumcised. However, he refers to "false believers secretly brought in, who slipped in to spy on the freedom we have in Christ Jesus, so that they might enslave us." Paul claims the "pillars" of the Church had no differences with him. On the contrary, they gave him the "right hand of fellowship", he bound for the mission to "the uncircumcised" and they to "the circumcised", requesting only that he remember the "poor". Whether this was the same meeting as that described in Acts is not universally agreed. According to an article in the Jewish Encyclopedia, great as was the success of Barnabas and Paul in the heathen world, the authorities in Jerusalem insisted upon circumcision as the condition of admission of members into the church, until, on the initiative of Peter, and of James, the head of the Jerusalem church, it was agreed that acceptance of the