elation. This hesitation was soon overruled, and Eusebius, in spite
of his own slight doubts, reckons it as received among the undisputed
books of the Canon. This was c. A.D. 320.

In modern times the controversy about the authorship has been revived.
About one hundred years ago a school of critics took up the argument of
Dionysius. They urged that the Gospel and the Revelation must have
been written by two different authors, the Revelation being much more
Hebrew in style than the Gospel. The argument was elaborated by F. C.
Baur and the Tuebingen School. As they were determined to deny the
genuineness of the Gospel which so clearly teaches {272} that Jesus is
God, they tried to discredit the Gospel by insisting upon the
authenticity of the Revelation. The successors of these critics soon
found themselves on the horns of a dilemma. A closer examination of
the Revelation made it clearer that on many important points the
theology of the Revelation is the same as that of the Gospel. If they
admit that St. John wrote both the books or one of them, they will be
forced to admit that the apostle taught definite orthodox Christian
theology.[2] If, on the other hand, they affirm that both the books
were written by John the Presbyter, they will shatter the old argument
that diversity of style proves diversity of authorship. It will
therefore surprise no one to learn that they are now engaged in
continuous disputes with regard to the identity of the author, and the
materials, Jewish or otherwise, which he is supposed to have used in
compiling his book. At the present time the writers who hold the
Revelation to have been written by various authors, are divided into no
less than four camps, while the rationalists who hold that it was
written by one author cannot agree who that author was. It is
extremely significant that, in spite of his conviction that the book
was not all written at the same date, the critic who is now by far the
ablest opponent of orthodox Christianity, holds that the Revelation was
(i.) published in the time of Domitian, as the tradition of the Church
affirms; (ii.) published by the author of the fourth Gospel, though not
by the real St. John.[3]

It must be admitted that the style of the book is more Hebrew and less
Greek than that of the Gospel. But some arguments may be reasonably
alleged against the theory that {273} this proves the Revelation to be
by a different author. The difference in the