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In a different thread it was discussed that 2nd Peter has long been disputed as an original work of the actual Apostle Peter. Since the early church in fact. As requested, this is a thread to its own that we may debate those points.
II Peter is not the only book that has been debated as authentic and by scholars over the centuries.
Information on 2 Peter
Kummel presents the arguments that make all critical scholars recognize that II Peter is a pseudepigraph (Introduction to the New Testament, pp. 430-4):
1. The literary dependence on Jude rules this out. II Pet 1 and 3 already have a number of contacts with Jude: cf. II Pet 1:5 with Jude 3; II Pet 1:12 with Jude 5; II Pet 3:2 f with Jude 17 f; II Pet 3:14 with Jude 24; II Pet 3:18 with Jude 25. The most striking agreements with Jude are shown in the portrayal of the false teachers in II Pet 2 and also in the illustrations based on the OT and the pictures drawn from nature, agreements in the exact wording and extensive agreements in sequence. The false teachers deny the Lord Christ and lead a dissolute life (II Pet 2:1 f = Jude 4), they despise and blaspheme the good angelic powers (II Pet 2:10 f = Jude 8 f), they speak in high-handed fashion (υπερογκα; II Pet 2:18 = Jude 16), they are blotches on the communal meal (σπιγοι συνευωχωμενοι; II Pet 2:13 = Jude 12), they are clouds tossed about by the wind, devoid of water, for whom the gloom of darkness is reserved (II Pet 2:17 = Jude 12 f), they are denounced for their fleshly corruption and their unrestrained mode of life (II Pet 2:10, 12 ff, 18 = Jude 7 f, 10, 12, 16). The sequence of examples of punishment from the OT in Jude 5 ff (Israel in the desert, fallen angels, Sodom and Gomorrah) is arranged in historical order in II Pet 2:4 ff and modified (fallen angels, Flood, Sodom and Gomorrah) because the author of II Pet needs the example of the Flood to combat the deniers of the parousia. The general statement in II Pet 2:11 makes sense only if note has been made of the concrete example mentioned in Jude 9. The image in Jude 12 f is more genuine and more plastic than the parallel in II Pet 2:17.
This material shows, therefore, that it is II Pet which is the dependent factor. It is further to be observed that the quotation from a noncanonical writing (Jude 14 f = the Apocalypse of Enoch 1:9; 60:8) is lacking in II Pet, and that by omitting certain essential features the allusions to the apocryphal writings have been somewhat obscured in Jude 6 (fallen angels) and 9 (the struggle between the archangel Michael and the Devil). From this it may be concluded that II Pet is already reluctant to use this literature whereas Jude has a naive attitude toward it. II Pet betrays a literary strategem in that the false teachers who are characterized by Jude as being in the present are depicted in II Pet as future and indeed predicted by Peter (2:1 ff, in the future; 3:3, 17 προγινωσκοντεσ). But in spite of this they are also described in the present tense (2:10, 12 ff, 20), and indeed the past tense is used (2:15, 22). Consequently it is almost universally recognized today that II Pet is dependent on Jude and not the reverse. Then II Pet 3:3 ff portrays the libertines as the deniers of the parousia. In this way he representes a more developed stage, while a less developed stage is evident in Jude, who does not yet know that the false teachers against whom he directs his attention might have denied the parousia. Since Jude belongs in the postapostolic age, Peter cannot have written II Pet.
2. The conceptual world and the rhetorical language are so strongly influenced by Hellenism as to rule out Peter definitely, nor could it have been written by one of his helpers or pupils under instructions from Peter. Not even at some time after the death of the apostle.
The Hellenistic concepts include: the αρετη of God (1:3), virtue in addition to faith (1:5); knowledge (1:2, 3, 6, 8; 2:20; 3:18); participation in the divine nature (θειασ κοινωνοι φυσεωσ) "in order that one might escape corruption that is present in the world because of lust" (1:4); the term εποπται comes from the language of the mysteries (1:16); placed side by side are a quotation from Proverbs and a trite saying from the Hellenistic tradition (2:22).
3. The letter has a keen interest in opposing the denial of the Christians' expectation of the parousia. 1:12 ff already deals with the hope of the parousia, which is based on the fact of the transfiguration of Jesus and the OT prophecy. In 3:3 ff there is a direct polemic against those who deny the parousia. These ask scornfully, "Where is the promise of the parousia of Christ?" and draw attention to the fact that since the fathers have fallen asleep everything remains as it has been from the beginning of creation (3:4). In I Clem 23:3 f and II Clem 11:2 ff too, there is adduced a writing which was obviously read in Christian circles, in which is laid down the challenge "We have already heard that in the days of our fathers, but look, we are become old and nothing of that has happened to us." I Clem was written ca. 95, and II Clem can hardly have been written earlier than 150. We have, therefore, historical evidence from the end of the first century onward for the disdainful skepticism which is expressed in II Pet 3:3 ff. But it is the Gnostics of the second century who have opposed the parousia and reinterpreted it along spiritualistic lines. It is probably also they who are meant by the proclaimers of the "clever myths" (1:16) and of "knowledge" (see point 2). Characteristic of them are the libertinism and the insolent disrespect for spirit powers (see point 1). II Pet is therefore aimed against a movement which bears the essential features of second-century gnosis. A more exact determination is not possible, however.
4. Also indicative of the second century is the appeal to a collection of Pauline letters from which "statements that are hard to understand" have been misinterpreted by the false teachers, and to further normative writings which inlcude not only the OT but also the developing NT (3:16). In view of the difficulty in understanding "scripture," and its ambiguity, II Pet offers the thesis that "no prophetic scripture allows an individual interpretation" because men have spoken under the power of the Holy Spirit (1:20 f). Since not every Christian has the Spirit, the explanation of Scripture is reserved for the ecclesiastical teaching office. Accordingly we find ourselves without doubt far beyond the time of Peter and into the epoch of "early Catholocism."
II Peter is not the only book that has been debated as authentic and by scholars over the centuries.
Information on 2 Peter
Kummel presents the arguments that make all critical scholars recognize that II Peter is a pseudepigraph (Introduction to the New Testament, pp. 430-4):
1. The literary dependence on Jude rules this out. II Pet 1 and 3 already have a number of contacts with Jude: cf. II Pet 1:5 with Jude 3; II Pet 1:12 with Jude 5; II Pet 3:2 f with Jude 17 f; II Pet 3:14 with Jude 24; II Pet 3:18 with Jude 25. The most striking agreements with Jude are shown in the portrayal of the false teachers in II Pet 2 and also in the illustrations based on the OT and the pictures drawn from nature, agreements in the exact wording and extensive agreements in sequence. The false teachers deny the Lord Christ and lead a dissolute life (II Pet 2:1 f = Jude 4), they despise and blaspheme the good angelic powers (II Pet 2:10 f = Jude 8 f), they speak in high-handed fashion (υπερογκα; II Pet 2:18 = Jude 16), they are blotches on the communal meal (σπιγοι συνευωχωμενοι; II Pet 2:13 = Jude 12), they are clouds tossed about by the wind, devoid of water, for whom the gloom of darkness is reserved (II Pet 2:17 = Jude 12 f), they are denounced for their fleshly corruption and their unrestrained mode of life (II Pet 2:10, 12 ff, 18 = Jude 7 f, 10, 12, 16). The sequence of examples of punishment from the OT in Jude 5 ff (Israel in the desert, fallen angels, Sodom and Gomorrah) is arranged in historical order in II Pet 2:4 ff and modified (fallen angels, Flood, Sodom and Gomorrah) because the author of II Pet needs the example of the Flood to combat the deniers of the parousia. The general statement in II Pet 2:11 makes sense only if note has been made of the concrete example mentioned in Jude 9. The image in Jude 12 f is more genuine and more plastic than the parallel in II Pet 2:17.
This material shows, therefore, that it is II Pet which is the dependent factor. It is further to be observed that the quotation from a noncanonical writing (Jude 14 f = the Apocalypse of Enoch 1:9; 60:8) is lacking in II Pet, and that by omitting certain essential features the allusions to the apocryphal writings have been somewhat obscured in Jude 6 (fallen angels) and 9 (the struggle between the archangel Michael and the Devil). From this it may be concluded that II Pet is already reluctant to use this literature whereas Jude has a naive attitude toward it. II Pet betrays a literary strategem in that the false teachers who are characterized by Jude as being in the present are depicted in II Pet as future and indeed predicted by Peter (2:1 ff, in the future; 3:3, 17 προγινωσκοντεσ). But in spite of this they are also described in the present tense (2:10, 12 ff, 20), and indeed the past tense is used (2:15, 22). Consequently it is almost universally recognized today that II Pet is dependent on Jude and not the reverse. Then II Pet 3:3 ff portrays the libertines as the deniers of the parousia. In this way he representes a more developed stage, while a less developed stage is evident in Jude, who does not yet know that the false teachers against whom he directs his attention might have denied the parousia. Since Jude belongs in the postapostolic age, Peter cannot have written II Pet.
2. The conceptual world and the rhetorical language are so strongly influenced by Hellenism as to rule out Peter definitely, nor could it have been written by one of his helpers or pupils under instructions from Peter. Not even at some time after the death of the apostle.
The Hellenistic concepts include: the αρετη of God (1:3), virtue in addition to faith (1:5); knowledge (1:2, 3, 6, 8; 2:20; 3:18); participation in the divine nature (θειασ κοινωνοι φυσεωσ) "in order that one might escape corruption that is present in the world because of lust" (1:4); the term εποπται comes from the language of the mysteries (1:16); placed side by side are a quotation from Proverbs and a trite saying from the Hellenistic tradition (2:22).
3. The letter has a keen interest in opposing the denial of the Christians' expectation of the parousia. 1:12 ff already deals with the hope of the parousia, which is based on the fact of the transfiguration of Jesus and the OT prophecy. In 3:3 ff there is a direct polemic against those who deny the parousia. These ask scornfully, "Where is the promise of the parousia of Christ?" and draw attention to the fact that since the fathers have fallen asleep everything remains as it has been from the beginning of creation (3:4). In I Clem 23:3 f and II Clem 11:2 ff too, there is adduced a writing which was obviously read in Christian circles, in which is laid down the challenge "We have already heard that in the days of our fathers, but look, we are become old and nothing of that has happened to us." I Clem was written ca. 95, and II Clem can hardly have been written earlier than 150. We have, therefore, historical evidence from the end of the first century onward for the disdainful skepticism which is expressed in II Pet 3:3 ff. But it is the Gnostics of the second century who have opposed the parousia and reinterpreted it along spiritualistic lines. It is probably also they who are meant by the proclaimers of the "clever myths" (1:16) and of "knowledge" (see point 2). Characteristic of them are the libertinism and the insolent disrespect for spirit powers (see point 1). II Pet is therefore aimed against a movement which bears the essential features of second-century gnosis. A more exact determination is not possible, however.
4. Also indicative of the second century is the appeal to a collection of Pauline letters from which "statements that are hard to understand" have been misinterpreted by the false teachers, and to further normative writings which inlcude not only the OT but also the developing NT (3:16). In view of the difficulty in understanding "scripture," and its ambiguity, II Pet offers the thesis that "no prophetic scripture allows an individual interpretation" because men have spoken under the power of the Holy Spirit (1:20 f). Since not every Christian has the Spirit, the explanation of Scripture is reserved for the ecclesiastical teaching office. Accordingly we find ourselves without doubt far beyond the time of Peter and into the epoch of "early Catholocism."
Careful brother or you'll be accused of being me. 
Ewwww, that means I'll have a girlish figure? 
That could confound the wife. 