Canon formation was not a single event but a centuries-long process of apostolic tracing, liturgical use, and episcopal consensus. The primary criterion was apostolic connection — Eusebius traced texts through chains of transmission, from Luke's intimacy with Paul to John's Gospel through a succession of pupils, ensuring the texts reflected eyewitness testimony rather than later inventions. Texts deviating from apostolic style or doctrine were classified as heretical or spurious. Tertullian added a possessory argument: the scriptures belong exclusively to the orthodox church, and heretics have no standing to debate their interpretation — possession of the text precedes any discussion of its meaning. Augustine and later councils contributed to the emerging consensus by applying the criterion of catholicity: how broadly a book had been received across the churches.
Eusebius traces canonical legitimacy through apostolic intimacy — Luke's "intimacy and stay with Paul, and his acquaintance with the rest of the apostles" validates his Gospel and Acts, while texts deviating from apostolic style or orthodox content are classified as heretical fictions. This chain-of-transmission criterion distinguished accepted from disputed and rejected writings.
"We oppose to them this step above all others, of not admitting them to any discussion of the Scriptures. It ought to be clearly seen to whom belongs the possession of the Scriptures, that none may be admitted to the use thereof who has no title at all to the privilege" — Tertullian's possessory argument: the orthodox church's ownership of Scripture is the prerequisite for any canonical discussion, barring heretics from interpretive standing.
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