apostle and evangelist John, the one whom Jesus loved...'. Objections are raised against the identification of John the Apostle with the "disciple whom Jesus loved", because the latter is not mentioned before the Last Supper. The title ("beloved disciple") is also strange to George Beasley-Murray because "if the beloved disciple were one of the Twelve, he would have been sufficiently known outside the Johannine circle of churches for the author to have named him".<ref>Keener, The Gospel of John: Volume 1, 84; See also George Beasley-Murray, John, (Waco: Word Books, 1987), lxxiii</ref> Identifications with others Parker suggested that this disciple might be John Mark; nonetheless, the Acts of the Apostles indicate that John Mark was very young and a late-comer as a disciple. J. Colson suggested that "John" was a priest in Jerusalem, explaining the alleged priestly mentality in the fourth gospel. R. Schnackenburg suggested that "John" was an otherwise unknown resident of Jerusalem who was in Jesus' circle of friends. The Gospel of Philip and the Gospel of Mary identify Mary Magdalene as the disciple whom Jesus loved, a connection that has been analyzed by Esther de Boer and made notorious in the fictional The Da Vinci Code. Finally, a few authors, such as Loisy and Bultmann and Hans-Martin Schenke, see "the Beloved Disciple" as a purely symbolic creation, an idealized pseudonym for the group of authors. Filson, Sanders, Vernard Eller, Rudolf Steiner, and Ben Witherington suggest Lazarus, since and specifically indicates that Jesus "loved" him. Johannine community While evidence regarding the author is slight, some scholars believe this gospel developed from a school or Johannine circle working at the end of the 1st century, possibly in Ephesus. This hypothetical group of writers has been termed the Johannine community. Raymond E. Brown, among others, posit a community of writers rather than a single individual that gave final form to the work. In particular, Chapter 21 is very stylistically different from the main body of the Gospel, and is thought to be a later addition (known as the appendix). Among many Christian scholars the view has evolved that there were multiple stages of development involving the disciples as well as the apostle; Brown (1970) distinguishes four stages of development: traditions connected directly with the apostle, partial editing by his disciples, synthesis by the apostle, and additions by a final editor. At the very least, it seems clear that in chapter 21