lection
from a stricter historical point of view, till a later date. But the
latter development not only corresponds to the indication found in
Justin, but in my opinion may be verified from the copious accounts of
Clement of Alexandria.[112] In the entire literature of Greeks and
barbarians Clement distinguishes between profane and sacred, i.e.,
inspired writings. As he is conscious that all knowledge of truth is
based on inspiration, so all writings, that is all parts, paragraphs, or
sentences of writings which contain moral and religious truth are in his
view inspired.[113] This opinion, however, does not exclude a
distinction between these writings, but rather requires it. (2) The Old
Testament, a fixed collection of books, is regarded by Clement, as a
whole and in all its parts, as the divine, that is, inspired book _par
excellence_. (3) As Clement in theory distinguishes a new covenant from
the old, so also he distinguishes the books of the new covenant from
those of the old. (4) These books to which he applies the formula
"Gospel" ([Greek: to euangelion]) and "Apostles" ([Greek: hoi
apostoloi]) are likewise viewed by him as inspired, but he does not
consider them as forming a fixed collection. (5) Unless all appearances
are deceptive, it was, strictly speaking, only the four Gospels that he
considered and treated as completely on a level with the Old Testament.
The formula: [Greek: ho nomos kai hoi prophetai kai to euangelion] ("the
Law and the Prophets and the Gospel") is frequently found, and
everything else, even the apostolic writings, is judged by this
group.[114] He does not consider even the Pauline Epistles to be a court
of appeal of equal value with the Gospels, though he occasionally
describes them as [Greek: graphai].[115] A further class of writings
stands a stage lower than the Pauline Epistles, viz., the Epistles of
Clement and Barnabas, the Shepherd of Hermas, etc. It would be wrong to
say that Clement views this group as an appendix to the New Testament,
or as in any sense Antilegomena. This would imply that he assumed the
existence of a fixed collection whose parts he considered of equal
value, an assumption which cannot be proved.[116] (6) As to certain
books, such as the "Teaching of the Apostles," the "Kerygma of Peter,"
etc., it remains quite doubtful what authority Clement attributed to
them.[117] He quotes the [Greek: Didache] as [Greek: graphe]. (7) In
determining and estimating the sacred