[688] See Overbeck, die Anfänge der patrist. Literatur, in the Hist. Zeitschrift, N.F. Bd. xii. 417-472.
[689] Cf. Hegesippus, ap. Eus. H.E. 4. 22. 3, ἐν ἑκάστῃ πόλει οὕτως ἔχει ὡς ὁ νόμος κηρύσσει καὶ οἱ προφῆται καὶ ὁ Κύριος, for this practical co-ordination; see Gebhardt and Harnack on 2 Clement, p. 132, for examples; also Harnack, Dogm. 131.
[690] Cf. Weingarten, Zeittafeln, p. 19, where he cites the Muratorian fragment, Origen (ap. Eus. H.E. 6. 25), and Athanasius, in the last of whom he traces the first use of the term “canon” in our sense. But we must carefully distinguish the idea of a canon and the contents of the canon. It is uncertain whence the idea of a canon of Scripture came, whether from the ecclesiastical party or from the Gnostics; and if from the latter, whether it was from Basilides, or Valentinus, or Marcion. Most likely the last. Harnack, Dogm. 215 ff.; cf. 237-240 for Marcion as the first Biblical critic.
[691] Harnack, pp. 317 f.
[692] Tertullian, though in his treatise de præsc. hær. he abandons argument with the Gnostics, yet in his adv. Marc. 1. 22, relaxes that line of argument, and enters into formal discussion.
[693] c. 2.
[694] Tert. de præscr. hær. cc. 8, 18.
[695] Theories were framed as to the relation of γνῶσις and πίστις; e.g. the former was conceived to relate to the Spirit, the latter to the Son, which Clem. Alex. denies (Strom. 5. 1).
[696] See Harnack, 549.
[697] Adv. Prax. 3.