Christian Biblical Canon Defined by Central Authority?

Timothy Lim has recently written a post for the Centre for the Study of Christian Origins blog (University of Edinburgh) entitled The Canonical Process Reconsidered (the post is a summary of a recent essay which I have not seen yet). Lim is commenting on the Hebrew Bible/Old Testament canon in this post/article, specifically, questioning the role of "Criterial Logic" for tracing the canon process and promoting what he calls "Indicative Logic" instead. I won't engage those ideas here. However, Lim makes a curious statement in the very first paragraph, which I will engage. He states:

The canon of the Hebrew Bible was defined, if not yet finally closed, by the end of the first century CE. The Pharisaic canon became the canon of Rabbinic Judaism, because the majority of those who re-founded the Jewish religion after the destruction of the Temple by the Romans were Pharisees. The process that led to this canonization needs to be explored. How should we think about the books that were eventually included in the canon? Unlike the early church, ancient Jewish communities did not have a central authority that defined the books of the canon. The formation of the Jewish canon was not prescribed by the priests of the Temple of Jerusalem, it emerged from the bottom-up with each community holding to its own collection of authoritative texts (emphasis added).

Lim does not explain this analogy further, but surely, he is alluding to the all-too-common picture of a fourth-century council (usually Nicaea) that defined the books of the biblical canon once and for all. The problem with this view? No evidence. In fact, if you look through my and Ed Gallagher's recent The Biblical Canon Lists from Early Christianity, perhaps the first thing you will notice is that there is no list from the Council of Nicaea or similar council from this early period. In fact, we wanted to ensure that even the gathering at Laodicea in the 360's and the one at Hippo in the early 390's were not mistaken for the big councils of the same century. We translated the relevant terms with "synod" to try to convey that these assemblies were more regional and smaller than what the term "council" typically conveys in these discussions.

If there was a canon list that came from a central, authoritative council, we do not possess it today. Rather, our lists show that there was almost certainly no such ruling on the canon, since, although the lists share much agreement, they also evince ongoing disputes and discussions over various books after the Council of Nicaea (325 CE). Therefore, both Judaism and Christianity cannot claim that their lists of books go back to some central authority. Both must trace the process of canonization according to the various sources we possess today.