GL Prestige's great old book Fathers and Heretics (or 'Daddies and Baddies' as it used to be called by theological students) throws up much interesting material on the making of Christian doctrine in the crucible of heresy. On Marcion he writes:
...if the physical world, grounded in matter, were really the creation of a divine being, and not the self-subsistent organ of a mechanical fate, the pagan mind shrank from attritbutig so imperfect a structure to the creative hand of perfection; it must have been created either by some lower angel, far removed from the almighty Father, or else by the dialbolic enemy; the world was either a mistake or an affront. In contrast with all such speculations, the Christian Gospel offered a message of salvation from the one God and Father of mankind, who, in spite of Marcion's denial, was the direct Creator of the universe, and who, instead of numerous degenerating emaninations or a multiplicity of defective local gods and goddesses, had one single divine Son or Image as the full expression of His being throughout eternity, and the complete revelation of His deity in terms of human life. This was a very different idea of God from anything propounded in the speculations of the highest paganism. It was clear and definite where they were vague; it was rooted in history, while they were floating in imaginitive abstraction. While they rejected the world, it accepted the world and provided for the fulfilment of its purpose even in teh act of its transformation into new heavens and a new earth... p. 37
The Christian Bible then is directly a result of Christian theology: the decision to include the OT was in part necessitated by who the Christian gospel said that God himself was. The Bible does not merely generate Christian theology; it reflects it. Well: that's not quite right, or at least, not quite the full story. But certainly, the rootedness of the gospel in salvation-history is very early on discovered to be non-negotiable; and so: yes, we read the OT as Christian scripture.
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