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line, FOUR TO ONE were in favour of the Johannine authorship. Of those who in that period had advocated this traditional position, one quarter--and certainly the very greatest--finally changed their position to the side of a late date and non-Johannine authorship." Of those who have come into this field of scholarship since about 1860, some forty men of the first class, two thirds reject the traditional theory wholly or very largely. Of those who have contributed important articles to the discussion from about 1880 to 1890, about TWO TO ONE reject the Johannine authorship of the Gospel in its present shape--that is to say, while forty years ago great scholars were FOUR TO ONE IN FAVOUR OF, they are now TWO TO ONE AGAINST, the claim that the apostle John wrote this Gospel as we have it. Again, one half of those on the conservative side to-day--scholars like Weiss, Beyschlag, Sanday, and Reynolds--admit the existence of a dogmatic intent and an ideal element in this Gospel, so that we do not have Jesus's thought in his exact words, but only in substance."(500) (500) For the citations given regarding the development of thought in relation to the fourth gospel, see Crooker, The New Bible and its Uses, Boston, 1893, pp. 29, 30. For the characterization of St. John's Gospel above referred to, see Robertson Smith in the Encyc. Brit., 9th edit., art. Bible, p. 642. For a very careful and candid summary of the reasons which are gradually leading the more eminent among the newer scholars to give up the Johannine authorship ot the fourth Gospel, see Schurer, in the Contemporary Review for September, 1891. American readers, regarding this and the whole series of subjects of which this forms a part, may most profitably study the Rev. Dr. Cone's Gospel Criticism and Historic Christianity, one of the most lucid and judicial of recent works in this