The question whether James is dependent on 1 Peter or conversely is still actively disputed. As regards the superscription the relation has been defined above. Dependence on Revelation (A.D. 95) is probable (cf. i. 12 and ii. 5 with Rev. ii. 9, 10 and v. 9 with Rev. iii. 20), but the contacts with Clement of Rome (A.D. 95-120) indicate the reverse relation. James iv. 6 and v. 20 = 1 Clem. xlix. 5 and xxx. 2; but as both passages are also found in 1 Peter (iv. 8, v. 5), the latter may be the common source. Clement's further development of the cases of Abraham and Rahab, however, adding as it does to the demonstration of James from Scripture of their justification "by works and not by faith only," that the particular good work which "wrought with the faith" of Abraham and Rahab to their justification was "hospitality" (1 Clem, x.-xii.) seems plainly to presuppose James. Priority is more difficult to establish in the case of Hermas (A.D. 120-140), where the contacts are undisputed (cf. James iv. 7, 12 with Mand. xii, 5, 6; Sim. ix. 23).[2] The date (A.D. 95-120) implied by the literary contacts of James of course precludes authorship by the Lord's brother, though this does not necessarily prove the superscription later still. The question whether the writing as a whole is pseudonymous, or only the superscription a mistaken conjecture by the scribe of Jude 1 is of secondary importance. A date about 100-120 for the substance of the writing is accepted by the majority of modern scholars and throws real light upon the author's endeavour. Pfleiderer in pointing out the similarities of James and the _Shepherd_ of Hermas declares it to be "certain that both writings presuppose like historical circumstances, and, from a similar point of view, direct their admonitions to their contemporaries, among whom a lax worldly-mindedness and unfruitful theological wrangling threatened to destroy the religious life."[3] Holtzmann has characterized this as "the right visual angle" for the judgment of the book. Questions as to the obligation of Mosaism and the relations of Jew and Gentile have utterly disappeared below the horizon. Neither the attachment to the religious forms of Judaism, which we are informed was characteristic of James, nor that personal relation to the Lord which gave him his supreme distinction are indicated by so much as a single word. Instead of being written in Aramaic, as it would almost necessarily be if antecedent to the Pauline epistles, or even in the Semitic style characteristic of the older and more Palestinian elements of the New Testament we have a Greek even more fluent than Paul's and metaphors and allusions (i. 17, iii. 1-12) of a type more like Greek rhetoric than anything else in the New Testament. Were we to judge by the contacts with Hebrews, Clement of Rome and Hermas and the similarity of situation evidenced in the last-named, Rome would seem the most natural place of origin. The