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 Tübingen 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]