said to be the work of John the presbyter to the memory of whom another sepulchre is shown at Ephesus to the present day, though some think that there are two memorials of this same John the evangelist. In Chapter 18, discussing Papias, Jerome repeats the fragment quoted above and continues: It appears through this catalogue of names that the John who is placed among the disciples is not the same as the elder John whom he places after Aristion in his enumeration. This we say moreover because of the opinion mentioned above, where we record that it is declared by many that the last two epistles of John are the work not of the apostle but of the presbyter. Jerome's attribution of the Second and Third Epistle of John echoes the text of these books, in which the writer refers to himself ho presbyteros, which can be translated as "the presbyter, "the elder", "the ancient", "the old", the same word used by Papias. The Decretum Gelasianum associated with Pope Gelasius I, though of later date, follows Jerome in accepting one letter of "John the apostle" and two letters of the "other John the elder". In modern times, the distinction was frequently revived, mainly – and quite in contrast to Eusebius' views – "to support the denial of the Apostolic origin of the Fourth Gospel", whose "beauty and richness" some scholars had difficulty in ascribing to a "fisherman from Gallilee". Identification controversy Much of traditional Church scholarship squarely attributed all the Johannine books of the New Testament to a single author, the Apostle John. The view expounded by Eusebius has not remained uncontested. The Catholic Encyclopedia of the early 1900s, for instance, stated that the distinction "has no historical basis". To support this view, it related four main arguments: The testimony of Eusebius is disputed, as his statement that Papias "was not himself a hearer and eye-witness of the holy apostles" is contradicted by a passage in Eusebius' Chronicle which expressly calls the Apostle John the teacher of Papias. Eusebius' interpretation might derive from his opposition to Chiliasm and the Book of Revelation. Distinguishing between two persons called John, Eusebius could downgrade that book as the work of the Presbyter instead of the Apostle and also undermine Papias' reputation as a pupil of an Apostle. In the fragment, Papias uses the same words - presbyter (or elder) and disciples of