(2) In the effort for apostolic authority the writings which came ultimately to represent Asian orthodoxy have all been brought under the name and authority of the Apostle John, although for many decades after the appearance of Revelation, Paul, and not John, remains the apostolic authority to which appeal is made, and although the writings themselves were originally anonymous. There was, indeed, a contributory cause for the growth of this tradition in the accidental circumstance that a Palestinian Elder from whom Papias derived indirect, and Polycarp in all probability direct, traditions, bore also the name of John, and survived until A.D. 117. Still, the main reason why this particular apostolic name was ultimately placed over the Gospel and Epistles of Ephesian Christendom, can only have been its previous adoption to cover the compilation of Palestinian 'prophecies' of A.D. 95. PART IV THE LITERATURE OF THE THEOLOGIAN CHAPTER IX THE SPIRITUAL GOSPEL AND EPISTLES Asia, as we have come to know it through a succession of writings dating from Colossians-Ephesians (_c._ 62) down to Papias (145), had come to be the chief scene of mutual reaction between 'apostolic' and Pauline Christianity at the close of the first century. Here at Ephesus had been the great headquarters of Paul's missionary activity. Here he had reasoned daily in the school of one Tyrannus, a philosopher, and had found "many adversaries." Here he had encountered the "strolling Jews, exorcists," and had secured the destruction of an immense mass of books of magic. Here, according to Acts, he predicted the inroads of heresy after his "departure," and here the succeeding literature abundantly witnesses the fulfilment of the prediction. Ephesians and Colossians begin the series, the Pastoral Epistles (_c._ 90) continue it. Then follow the 'letters to the churches' of Revelation (95) and the Ignatian Epistles (110-117), not to mention those whose origin is uncertain, such as Jude and 2nd Peter.