ndom of the time,
whereas the late and spurious additions were betrayed not only by
heretical theologoumena, but also and above all by their profane
lucidity. Thus arose a collection of apostolic writings, which in extent
may not have been strikingly distinguished from the list of writings
that for more than a generation had formed the chief and favourite
reading in the communities.[95] The new collection was already exalted
to a high place by the use of other writings being prohibited either for
purposes of general edification or for theological ends.[96] But the
causes and motives which led to its being formed into a canon, that is,
being placed on a footing of complete equality with the Old Testament,
may be gathered partly from the earlier history, partly from the mode of
using the new Bible and partly from the results attending its
compilation. First, Words of the Lord and prophetic utterances,
including the written records of these, had always possessed standard
authority in the Church; there were therefore parts of the collection
the absolute authority of which was undoubted from the first.[97]
Secondly, what was called "Preaching of the Apostles," "Teaching of the
Apostles," etc., was likewise regarded from the earliest times as
completely harmonious as well as authoritative. There had, however, been
absolutely no motive for fixing this in documents, because Christians
supposed they possessed it in a state of purity and reproduced it
freely. The moment the Church was called upon to fix this teaching
authentically, and this denotes a decisive revolution, she was forced to
have recourse to _writings_, whether she would or not. The attributes
formerly applied to the testimony of the Apostles, so long as it was not
collected and committed to writing, had now to be transferred to the
written records they had left. Thirdly, Marcion had already taken the
lead in forming Christian writings into a canon in the strict sense of
the word. Fourthly, the interpretation was at once fixed by forming the
apostolic writings into a canon, and placing them on an equality with
the Old Testament, as well as by subordinating troublesome writings to
the Acts of the Apostles. Considered by themselves these writings,
especially the Pauline Epistles, presented the greatest difficulties. We
can see even yet from Irenaeus and Tertullian that the duty of
accommodating herself to these Epistles was _forced_ upon the Church by
Marcion and the h