Dating the new testament canon
While some of these documents were apostolic in origin, others drew upon the tradition the apostles and ministers of the word had utilized in their individual missions.Still others represented a summation of the teaching entrusted to a particular church center.
Marcion's gospel, called simply the Gospel of the Lord, differed from the Gospel of Luke by lacking any passages that connected Jesus with the Old Testament.makes occasional reference to certain words of Jesus; though they are authoritative for him, he does not appear to enquire how their authenticity is ensured.In two of the three instances that he speaks of remembering 'the words' of Christ or of the Lord Jesus, it seems that he has a written record in mind, but he does not call it a 'gospel'.96), together with some form of the "words of Jesus"; but while Clement valued these highly, he did not regard them as "Scripture" ("graphe"), a term he reserved for the Septuagint.Metzger 1987 draws the following conclusion about Clement: Clement...Marcion believed that Jesus had come to liberate mankind from the authority of the God of the Old Testament and to reveal the superior God of goodness and mercy whom he called the Father.
Paul and Luke were the only Christian authors to find favour with Marcion, though his versions of these differed from those later accepted by mainstream Christianity (also termed Proto-orthodox Christianity).
A brief summary of the acts was read at and accepted by the Councils of Carthage in 397 and 419. 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse.
Christian scholars assert that, when these bishops and councils spoke on the matter, however, they were not defining something new but instead "were ratifying what had already become the mind of the Church." In the one-hundred-year period extending roughly from 50 to 150, a number of documents began to circulate among the churches, including epistles, gospels, memoirs, apocalypses, homilies, and collections of teachings.
He [Paul] writes the same way in all his letters, speaking in them of these matters.
His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.
He knows several of Paul's epistles, and values them highly for their content; the same can be said of the Epistle to the Hebrews, with which he is well acquainted.