Footnote 112:[ (return) ]
There has as yet been no sufficient investigation of the New Testament of Clement. The information given by Volkmar in Credner's Gesch. d. N. Tlichen Kanon, p. 382 ff., is not sufficient. The space at the disposal of this manual prevents me from establishing the results of my studies on this point. Let me at least refer to some important passages which I have collected. Strom. I. §§ 28, 100; II. §§ 22, 28, 29; III.,§§ 11, 66, 70, 71, 76, 93, 108; IV. §§ 2, 91, 97, 105, 130, 133, 134, 138, 159; V. §§ 3, 17, 27, 28, 30, 31, 38, 80, 85, 86; VI. §§ 42,44, 54, 59, 61, 66—68, 88, 91, 106, 107, 119, 124, 125, 127, 128, 133, 161, 164; VII. §§ 1, 14, 34, 76, 82, 84, 88, 94, 95, 97, 100, 101, 103, 104, 106, 107. As to the estimate of the Epistles of Barnabas and Clement of Rome as well as of the Shepherd, in Clement, see the Prolegg. to my edition of the Opp. Patr. Apost.
Footnote 113:[ (return) ]
According to Strom. V. 14. 138 even the Epicurean Metrodorus uttered certain words ενθεως; but on the other hand Homer was a prophet against his will. See Pæd. I. 6. 36, also § 51.
Footnote 114:[ (return) ]
In the Pæd. the Gospels are regularly called 'η γραφη but this is seldom the case with the Epistles. The word "Apostle" is used in quoting these.
Footnote 115:[ (return) ]
It is also very interesting to note that Clement almost nowhere illustrates the parabolic character of the Holy Scriptures by quoting the Epistles, but in this connection employs the Old Testament and the Gospels, just as he almost never allegorises passages from other writings. 1 Cor. III. 2 is once quoted thus in Pæd. I. 6. 49: το εν τω αποστολω 'αγιον πνευμα τη του κυριου αποχρωμενον φωνη λεγει. We can hardly conclude from Pæd. I. 7. 61 that Clement called Paul a "prophet."
Footnote 116:[ (return) ]
It is worthy of special note that Clem., Pæd. II. 10.3; Strom. II. 15. 67 has criticised an interpretation given by the author of the Epistle of Barnabas, although he calls Barnabas an Apostle.
Footnote 117:[ (return) ]
In this category we may also include the Acts of the Apostles, which is perhaps used like the κηρυγμα. It is quoted in Pæd. II. 16. 56; Strom. I. 50, 89, 91, 92, 153, 154; III. 49; IV. 97; V. 75, 82; VI. 63, 101, 124, 165.
Footnote 118:[ (return) ]
The "seventy disciples" were also regarded as Apostles, and the authors of writings the names of which did not otherwise offer a guarantee of authority were likewise included in this category. That is to say, writings which were regarded as valuable and which for some reason or other could not be characterised as apostolic in the narrower sense were attributed to authors whom there was no reason for denying to be Apostles in the wider sense. This wider use of the concept "apostolic" is moreover no innovation. See my edition of the Didache, pp. 111-118.
Footnote 119:[ (return) ]
The formation of the canon in Alexandria must have had some connection with the same process in Asia Minor and in Rome. This is shown not only by each Church recognising four Gospels, but still more by the admission of thirteen Pauline Epistles. We would see our way more clearly here, if anything certain could be ascertained from the works of Clement, including the Hypotyposes, as to the arrangement of the Holy Scriptures; but the attempt to fix this arrangement is necessarily a dubious one, because Clement's "canon of the New Testament" was not yet finally fixed. It may be compared to a half-finished statue whose bust is already completely chiselled, while the under parts are still embedded in the stone.
Footnote 120:[ (return) ]
No greater creative act can be mentioned in the whole history of the Church than the formation of the apostolic collection and the assigning to it of a position of equal rank with the Old Testament.
Footnote 121:[ (return) ]
The history of early Christian writings in the Church which were not definitely admitted into the New Testament is instructive on this point. The fate of some of these may be described as tragical. Even when they were not branded as downright forgeries, the writings of the Fathers from the fourth century downwards were far preferred to them.