What heretical texts were up for debate and then rejected from the Canon?
The Gospel of Truth, The Preaching of Peter, the Epistle of Barnabas, amongst others.
http://www.ntcanon.org/table.shtml
I think this is one of them..
It is certainly quite early..
Gospel According to the Egyptians
It is by this title that Clement of Alexandria, Origen, Hippolytus, and Epiphanius describe an uncanonical work, which evidently was circulated in Egypt. All agree that it was employed by heretical sects -- for the most part Gnostics. The scanty citations which have been preserved in the Fathers indicate a tendency towards the Encratite condemnation of marriage, and a pantheistic Gnosticism. The Gospel according to the Egyptians did not replace the canonical records in the Alexandrian Church, as Harnack would have us believe, but it seems to have enjoyed a certain popularity in the country districts among the Coptic natives. It could scarcely have been composed later than the middle of the second century and it is not at all impossible that it retouched some primitive material not represented in the canonical Gospels.
I think this is one of them..
It is certainly quite early..
Gospel According to the Egyptians
It is by this title that Clement of Alexandria, Origen, Hippolytus, and Epiphanius describe an uncanonical work, which evidently was circulated in Egypt. All agree that it was employed by heretical sects -- for the most part Gnostics. The scanty citations which have been preserved in the Fathers indicate a tendency towards the Encratite condemnation of marriage, and a pantheistic Gnosticism. The Gospel according to the Egyptians did not replace the canonical records in the Alexandrian Church, as Harnack would have us believe, but it seems to have enjoyed a certain popularity in the country districts among the Coptic natives. It could scarcely have been composed later than the middle of the second century and it is not at all impossible that it retouched some primitive material not represented in the canonical Gospels.
Gospel of St. Thomas
There are two Greek and two Latin redactions of it, differing much from one another. A Syriac translation is also found. A Gospel of Thomas was known to many Fathers. The earliest to mention it is St. Hippolytus (155-235), who informs us that it was in use among the Naasenes, a sect of Syrian Gnostics, and cites a sentence which does not appear in our extant text. Origen relegates it to the heretical writings. St. Cyril of Jerusalem says it was employed by the Manichæans; Eusebius rejects it as heretical and spurious. It is clear that the original Pseudo-Thomas was of heterodox origin, and that it dates from the second century; the citations of Hippolytus establish that it was palpably Gnostic in tenor. But in the extant Thomas Gospel there is no formal or manifest Gnosticism. The prototype was evidently expurgated by a Catholic hand, who, however, did not succeed in eradicating all traces of its original taint. The apocryphon in all its present forms extravagantly magnifies the Divine aspect of the boy Jesus. In bold contrast to the Infancy narrative of St. Luke, where the Divinity is almost effaced, the author makes the Child a miracle-worker and intellectual prodigy, and in harmony with Docetism, leaves scarcely more than the appearance of humanity in Him. This pseudo-Gospel is unique among the apocrypha, inasmuch as it describes a part of the hidden life of Our Lord between the ages of five and twelve. But there is much that is fantastic and offensive in the pictures of the exploits of the boy Jesus. His youthful miracles are worked at times out of mere childish fancy, as when He formed clay pigeons, and at a clap of His hands they flew away as living birds; sometimes, from beneficence; but again from a kind of harsh retribution.