Even Eusebius wasn't sure of the New Testament in his "Church History" in 325

[jas84173]

Antilegomena, a direct transliteration of the Greek ἀντιλεγόμενα, refers to written texts whose authenticity or value is disputed.

Eusebius in his Church History (c. 325) used the term for those Christian scriptures that were “disputed,” literally “spoken against,” in Early Christianity before the closure of the New Testament canon. It is a matter of categorical discussion whether Eusebius divides his books into three groups of homologoumena (“accepted”), antilegomena, and ‘heretical’; or four, by adding a notha (“spurious”) group. The antilegomena or “disputed writings” were widely read in the Early Church and included the Epistle of James, the Epistle of Jude, 2 Peter, 2 and 3 John, the Book of Revelation, the Gospel of the Hebrews, the Epistle to the Hebrews, the Apocalypse of Peter, the Acts of Paul, the Shepherd of Hermas, the Epistle of Barnabas and the Didache. The term “disputed” should therefore not be misunderstood to mean “false” or “heretical.” There was disagreement in the Early Church on whether or not the respective texts deserved canonical status.

 

[TMC]

Antilegomena, a direct transliteration of the Greek ἀντιλεγόμενα, refers to written texts whose authenticity or value is disputed.

Eusebius in his Church History (c. 325) used the term for those Christian scriptures that were “disputed,” literally “spoken against,” in Early Christianity before the closure of the New Testament canon. It is a matter of categorical discussion whether Eusebius divides his books into three groups of homologoumena (“accepted”), antilegomena, and ‘heretical’; or four, by adding a notha (“spurious”) group. The antilegomena or “disputed writings” were widely read in the Early Church and included the Epistle of James, the Epistle of Jude, 2 Peter, 2 and 3 John, the Book of Revelation, the Gospel of the Hebrews, the Epistle to the Hebrews, the Apocalypse of Peter, the Acts of Paul, the Shepherd of Hermas, the Epistle of Barnabas and the Didache. The term “disputed” should therefore not be misunderstood to mean “false” or “heretical.” There was disagreement in the Early Church on whether or not the respective texts deserved canonical status.

I agree that the status of various writings was in flux up until the canon was formalized, and maybe after that depending on who you talk to. But I think this topic would get more traction over in the Scripture sub-forum, where folks love to discuss these kinds of things.

That said, what specific point are you making or wanting to discuss?