actual three gospels were probably in use in the second half of the second century. The actual authorship of the three is, of course, problematical, and is of no importance; a more serious question is that of date, and the evidence is too meagre to afford a precise solution. The Gospel entitled Mark seems to be the earliest, and is usually assigned to the closing period of the first century. The Gospel entitled Matthew, in which critics find traces of composite authorship, is generally referred to the beginning of the second century; as is also the lost Hebrew Gospel of Matthew which St. Jerome mentions. Luke is referred to a more cultured writer of the beginning of the second century.
A keener controversy has arisen over the authorship and character of the Fourth Gospel. In the first half of the present century it is said that, of fifty authorities on the subject, four to one were in favour of the Johannine authorship. Of those who wrote on the subject between 1880 and 1890, two to one were against the Johannine authorship.[1] And, while the majority of orthodox critics have thus surrendered the traditional belief in the Johannine authorship, they have accepted the critical contention that it is historically untrustworthy. "One half of those on the conservative side to-day," says a Christian scholar—"scholars like Weiss, Beyschlag, Sanday, and Reynolds—admit the existence of a dogmatic intent and an ideal element in this Gospel, so that we do not have Jesus's thought in his exact words, but only in substance." It has been characterized by one of the most eminent among recent Christian scholars as "an unhistorical product of abstract reflection."[2] It represents a mixture of Greek philosophy and Jewish theology, and is probably due to a gifted member of the Alexandrian school during the reign of Hadrian (died 138). It frequently conflicts with the older Gospels, and its historical value is nullified by the ideal tendency of the writer. The Pauline epistles are usually accepted—except the epistle to the Hebrews, whose author is unknown. The first epistle of Peter is also spurious;
