In the second epistle of Peter (about A.D. 170) Paul’s epistles are regarded as Scripture (iii. 16.) This seems to be the earliest example of the canonizing of any New Testament portion. Here a brotherly recognition of the Gentile apostle and his productions takes the place of former opposition. A false interpretation of his epistles is even supposed to have induced a departure from primitive apostolic Christianity. The letter of the churches at Vienne and Lyons (177 A.D.) has quotations from the epistles to the Romans, Philippians, 1 Timothy, 1 Peter, Acts, the gospels of Luke and John, the Apocalypse. The last is expressly called _Scripture_.(181) This shows a fusion of the two original tendencies, the Petrine and Pauline; and the formation of a Catholic church with a common canon of authority. Accordingly, the two apostles, Peter and Paul, are mentioned together. Theophilus of Antioch (180 A.D.) was familiar with the gospels and most of Paul’s epistles, as also the Apocalypse. Passages are cited from Paul as “the divine word.”(182) He ascribes the fourth gospel to John, calling him an inspired man, like the Old Testament prophets.(183) We also learn from Jerome that he commented on the gospels put together by way of harmony.(184) The author of the epistle to Diognetus (about 200 A.D.) shows his acquaintance with the gospels and Paul’s epistles; but he never cites the New Testament by way of proof. Words are introduced into his discourse, in passing and from memory.(185) The conception of a Catholic _canon_ was realized about the same time as that of a Catholic _church_. One hundred and seventy years from the coming of Christ elapsed before the collection assumed a form that carried with it the idea of _holy_ and _inspired_.(186) The way in which it was done was by raising the apostolic writings higher and higher till they were of equal authority with the Old Testament, so that the church might have a rule of appeal. But by lifting the Christian productions up to the level of the old Jewish ones, injury was done to that living consciousness which feels the opposition between spirit and letter; the latter writings tacitly assuming or keeping the character of a perfect rule even as to form. The Old Testament was not brought down to the New; the New was raised to the Old. It is clear that the earliest church fathers did not use the books of the New Testament as sacred documents clothed with divine authority, but followed for the most part, at least till the middle of the second century, apostolic tradition orally transmitted. They were not solicitous about a canon circumscribed within certain limits.