The battle of the third century was between those who claimed, as Marcion claimed, that inspired documents were to be taken in their literal sense, and those who claimed that they needed a philosophical interpretation,[698]—that while these monuments of the apostolic age required interpretation,[699] yet they were of no private interpretation, and that theories based upon them must be the theories of the apostolical churches. In other words, the contention that Christianity rested upon the basis of a traditional doctrine and a traditional standard, was necessarily supplemented by the contention that the doctrine and standard must have a traditional interpretation. A rule of faith and a canon were comparatively useless, and were felt to be so, without a traditionally authoritative interpretation. The Gnostics were prepared to accept all but this. They also appealed to tradition and to the Scriptures.[700] So far it was an even battle: each side in such a controversy might retort upon the other, and did so.[701] If it were allowed to each side to argue on the same bases and by the same methods, each side might claim a victory. A new principle had to be introduced—the denial of the right of private interpretation. In regard both to the primary articles of belief and to the majority of apostolic writings, no serious difference of opinion had existed among the apostolical churches. It was otherwise with the speculations that were based upon the rule of faith and the canon. They required discussion. The Christological ideas that were growing up on all sides had much in common with the Gnostic opinions. They needed a limitation and a check. The check was conterminous with the sources of the tradition itself; the meaning of the canon, as well as the canon itself, was deposited with the bishops of apostolical churches; and their method of enforcing the check was the holding of meetings and the framing of resolutions. Such meetings had long been held to ensure unity on points of discipline. They came now to be held to ensure unity on that which had come to be no less important—the interpretation of the recognized standard of belief. They were meetings of bishops. Bishops had added to their original functions the function of teachers (διδάσκαλοι) and interpreters of the will of God (προφῆται).[702] Accordingly meetings of bishops were held, and through the operation of political rather than of religious causes their decisions were held to be final. Two important results followed.