That St. John the Apostle is also an Evangelist, and author of the fourth Gospel, has been the all but unanimous testimony of tradition. If we except the Alogi (St. Epiph., _Haer._, li. 3, 4), heretics of the second century, who denied the Johannine authorship, not on historical, but on dogmatic grounds, the authenticity of the Gospel was unquestioned down to the end of the eighteenth century. Since that time, however, it has been frequently and variously attacked by the so‐called Rationalists, whose many views in regard to it may be reduced to one or other of the three following theories:— 1. The patrons of what is sometimes called the “partition theory” hold that, though the work as a whole cannot be said to be St. John’s, still considerable portions of it are his. About the extent of these portions they differ. Weisse, who, in the year 1838, first gave prominence to this theory, held that the discourses attributed to Christ in the Gospel are studies from the pen of St. John, representing what he considered to be the doctrine of Christ; and that St. John’s disciples afterwards set these discourses in their present historical framework, and thus produced the Gospel. Others, however, admit that some portions of the narrative, as well as the discourses, are the work of St. John. 2. The Gospel is in no part the work of St. John; still the historical portions contain valuable traditions derived from that Apostle. Renan, who holds this view, says:—“The fourth Gospel is not the work of the Apostle John. It was attributed to him by one of his disciples, about the year 100. The discourses are almost wholly fictitious; but the narrative portions contain valuable traditions, which reach back in part to the Apostle John.”(1) 3. This, like the preceding theory, denies the Johannine authorship; but it goes farther than the preceding, in denying to our Gospel any historical value. According to this theory, not only are the discourses spurious, but the historical portions are wholly unreliable, and the Gospel was forged in the latter half of the second century. So Baur and many others. Against these various adversaries there is abundant evidence, external and internal, in favour of the authenticity of our Gospel. A.—External Evidence.(2)