Unfortunately, literary relations sometimes interfere with historical classification, and we are, therefore, compelled to defer treatment of 1st-3rd John and the Epistles of "the Spirit" to the churches (Rev. i. 3), which really belong to our present group (_a_) of writings against the heresies of (proconsular) Asia. Their relation to the special canon of Ephesus, whose writings are all ascribed to John, makes it convenient to consider them in another connection. The reader should bear in mind, however, that the group extends continuously down to the Epistles of Ignatius and centres upon Ephesus, where, according to Acts xx. 29 f., the "grievous wolves" were to enter in after Paul's departing. Similar considerations affect the grouping of the Epistle of James, which almost demands a class by itself. It might be called anti-heretical, except that its nature is the reverse of controversial, and its author seems to have no direct contact with the false teachers. In a remote and general way he deplores the vain talk and disputation which go hand in hand with a relaxation of the practical Christian virtues. On the whole it seems more correct to class James with 1st Peter and Hebrews, particularly as it displays direct literary dependence on the former, if not on both. Our second group (_b_) consists of writings not primarily concerned with heresy. Its first and best example speaks in the name of Peter as representative of "apostolic" Christianity at Rome. But the doctrine, and even the phraseology and illustrations of 1st Peter are largely borrowed from the greater Epistles of Paul, particularly Romans and Ephesians. Nothing even remotely suggests an author who had enjoyed personal relations with Jesus, or could relate his wonderful words and deeds. On the contrary the doctrine is Paul's gospel minus the sting of the abolition of the Law. In view of the known internal conditions of the churches to which 1st Peter is addressed in Pontus, Galatia, Cappadocia, _Asia_ and Bithynia it is remarkable how completely the subject of heresy or false doctrine is ignored. Their adversary the devil is not at present taking the form of a seducing serpent (2nd Cor. xi. 3), but of a "roaring lion" openly destroying and devouring (1st Pet. v. 8 f.), and the same sufferings the Asiatics are called upon to endure are being inflicted upon their brethren throughout the world. A systematic, universal "fiery persecution" is going on, which has come almost as a surprise (iv. 12) and may compel any believer, after having made "defence" before the magistrate of "the hope that is in him," to "suffer as a Christian" and to "glorify God in this name." The author exhorts to irreproachable conduct as citizens, and kindness and good order in the brotherhood. If such blamelessness of living be combined with patient endurance of the unjust punishment, Christians who still must sanctify in their hearts Christ (and not the Emperor) as Lord, will ultimately be left unharmed.