Here is another choice "morsel" from Wright's "Paul: In Fresh Perspective."
"[I]t may be high time to enquire about some of the supposed 'fixed points' of scholarship which, growing as they did out of a very different era to our own, may perhaps have been allowed to remain more by fashion (and the fear of being thought unscholarly if one challenges such fashion) than by solid argument. Take, for example, the widespread assumption still common in many quarters that not only Ephesians but also Colossians are not written by Paul himself, even if they may contain some material that goes back to him. There are, of course, many interesting points to be made on this subject. But our suspicions ought to be aroused by the fact that such consensus as there has ever beeon on the subject came from the time when the all-dominant power in New Testament scholarship lay with a particular kind of German existentialist-Lutheranism for whom any ecclesiology other than a purely functional one, any view of Jesus Christ other than a fairly low Christology, any view of creation other than a Barthian 'Nein', was deeply suspect. The false/either or, as I would see it, of justification or the church, of salvation or creation, hovered as a brooding presence over the smaller arguments (which are in any case always unconvincing, given the very small textual base) from style. The extremely marked stylistic difference between 1 Corinthians and 2 Corinthians is far greater than that between, say, Romans and Ephesians, but nobody supposes for that reason that one of them is not by Paul. In particular, the assumption that a high Christology must mean later, and non-Pauline, authorship has been brought to the material, not discovered within it. And the argument recently advanced (in North America particularly) that Ephesians and Colossians are secondary because they move away from confrontation with the Empire to colloboration with it is frankly absurd" (18-19).
I certainly have not read everything written on the authorship of Ephesians. However, I do feel confident enough to suggest that the consensus view (non-Pauline authorship) does not seem to have the strong support that some would imagine. By the way, given my interest in "anti-Imperial rhetoric" in Ephesians, I certainly appreciate Wright's final sentence [for a helpful analysis of the relationship between the Ephesians household-code and traditional Graeco-Roman thought, see T. Gombis, "A Radically New Humanity: The Function of the Haustaufel in Ephesians," Journal of the Evangelical Theological Society 48 (2005): 317-30].