Reading Dungan's Constantine's Bible

I love to read new books like this but HATED Chapter 2 which simply puts forward an uncritical understanding of the Pauline Epistles and various other "late first century and early second century" texts like 1 Clement to say that Christianity was already firmly entrenched in Hellenistic conceptions of the polis.

What's the matter with these people? The Marcionites still gathered in a synagogue rather than ekklesia. What he is describing are documents edited in the middle to late second century PRETENDING to witness first century Christianity.

Didn't this guy read Trobisch? If not, how could someone right a book on the canon WITHOUT reading Trobisch.

Will struggle through to the end but am already having serious misgivings about this book.

Update - Dungan lists Metzger and von Campenhausen but no mention of Trobisch or even Hengel in the Bibliography. I am going to have to carry on overlooking this insipid understanding of the earliest period.

Update 2 - His portrait of Judaism in the same period seems equally uninsightful. He makes it seem as if the Sadducees just disappeared in 70 AD. Doesn't cite any of the ambiguity inherent in the period (I generally become suspicious of writers who try and make it seem as if certainty is possible in this period. It tells me they are systematizers who feel quite comfortable ignoring conflicting evidence to arrive at their "system.". Hate that

Update 3 - Dungan rightly notes that the change from kanona to regula accounts for the application of "canon" to a set collection of scriptures but he should have referenced Trobisch's concept of "New Testament edition.". It wasn't as if Irenaeus and the rest of the third century didn't have a set body of scripture they thought had authority

Update 4 I looked up "reed" or qof-nun-he in Jastrow and found that it develops a secondary meaning "[to hold forth a cane] to be treated lightly, consider unimportant" (p 1389) which is certainly very different from what emerges in Greek. The concept of kanona would be unnatural for Aramaic speakers. Maybe that's why it was chosen?