Catholicity and Gnosis

In the first century, catholicity was the test of a book or epistle -- / whether it were of the Evangelicon or Apostolicon -- being canonical. This / catholic spirit was opposed to the gnostic or peculiar spirit, -- the humour / of fantastical interpretation of the old Scriptures into Christian / meanings. It is this gnosis, or _knowingness,_ which the Apostle says / puffeth up, -- not _knowledge_, as we translate it. The Epistle of Barnabas, / of the genuineness of which I have no sort of doubt, is an example of this / gnostic spirit. The Epistle to the Hebrews is the only instance of gnosis / in the canon: it was written evidently by some apostolical man before the / destruction of the Temple, and probably at Alexandria. For three hundred / years, and more, it was not admitted into the canon, especially not by the / Latin church, on account of this difference in it from the other / Scriptures. But its merit was so great, and the gnosis in it is so kept / within due bounds, that its admirers at last succeeded, especially by / affixing St. Paul's name to it, to have it included in the canon; which was / first done, I think, by the council of Laodicea in the middle of the fourth / century. Fortunately for us it was so.

I beg Tertullian's pardon; but amongst his many _bravuras_, he says / something about St. Paul's autograph. Origen expressly declares the / reverse.