the crucifixion. The New Testament also makes two references to an unnamed "other disciple" in John 1:35–40 and John 18:15–16, which may be to the same person based on the wording in John 20:2. Identity John the Apostle The closing words of the Gospel of John state explicitly concerning the beloved disciple that "It is this disciple who testifies to these things and has written them, and we know that his testimony is true." Eusebius, writing in the fourth century, recorded in his Church History a letter which he believed to have been written by Polycrates of Ephesus () in the second century. Polycrates believed that John was the one "who reclined upon the bosom of the Lord"; suggesting an identification with the beloved disciple: Augustine of Hippo (354–430 AD) also believed that John was the beloved disciple, in his Tractates on the Gospel of John. The assumption that the beloved disciple was one of the Apostles is based on the observation that he was apparently present at the Last Supper, and Matthew and Mark state that Jesus ate with the Twelve. Thus, the most frequent identification is with John the Apostle, who would then be the same as John the Evangelist. Merril F. Unger presents a case for this by a process of elimination. Nevertheless, while some modern academics continue to share the view of Augustine and Polycrates, a growing number do not believe that John the Apostle wrote the Gospel of John or indeed any of the other New Testament works traditionally ascribed to him, making this linkage of a 'John' to the beloved disciple difficult to sustain. Some scholars have additionally suggested a homoerotic interpretation of Jesus's relationship with the beloved disciple, although such a scriptural reading is disputed by others. Tilborg suggests that the portrait in the Gospel of John is "positively attuned to the development of possibly homosexual behaviour". However, he cautions that "in the code[...] such imaginary homosexual behaviour is not an expression of homosexuality." Meanwhile, theologian Ismo Dunderberg has also explored the issue and argues that the absence of accepted Greek terms for "lover" and "beloved" discounts an erotic reading. The relationship between Jesus and John was certainly interpreted by some as being of a physical erotic nature as early as the 16th century (albeit in a heretical context) – documented, for example, in the trial for blasphemy of Christopher Marlowe, who was