Picirilli's evidences to be correct, disagree with classifying the work as authentic, but rather as a pseudepigrapha, arguing among many other things that Paul (2 Thess 2-1) had to warn against contemporary pseudo-Pauline writers. (See Syllogism) The internal debate focuses more on style, its ideology, and its relationship to the other works and stories. One of the internal arguments against the authenticity of 2 Peter has gained significant popularity since the 1980s. Being more precise is the argument that the scholar Bo Reicke first formulated in 1964, where 2 Peter is clearly an example of an ancient literary genre known as a 'testament', which originally arose from Moses' farewell discourse in Deuteronomy. Richard J. Bauckham who popularised this argument wrote that the 'testament' genre contains 2 main elements: ethical warnings to be followed after the death of the writer and revelations of the future. The significant fact about the 'testament' genre was not in its markers but in its nature; it is argued that a piece of 'testament' literature is meant to "be a completely transparent fiction". This argument has its detractors, who classify it as a syllogism. Others characterise the writing as a 'farewell speech' because it lacks any semblance of final greetings or ties with recipients. One of the questions to be resolved is the relationship with the Pauline letters, The letter refers to the Pauline epistles and so must post-date at least some of them, regardless of authorship, thus a date before 60 is improbable. Further, it goes as far as to name the Pauline epistles as "scripture"—the only time a New Testament work refers to another New Testament work in this way—implying that it postdates them by some time. Various hypotheses have been put forward to improve or resolve this issue; the hypothesis with the most potential is that the First Epistle of Clement (96CE) by citing as Scripture several of the Pauline letters was inspired by 2 Peter because it was considered authentic (see below), thus giving that even the recipients of 1 Clement, the inhabitants of Corinth, would also be considered authentic, thus giving that the letter must have been in circulation long before that time. the earliest reference to a Pauline collection is probably found in Ignatius of Antioch 108 AD. Another debate internal is about its linguistic complexity and about its relationship with 1 Peter, For the scholar Bart D. Ehrman, the