It might certainly seem venturesome, on the basis of the material found in Theophilus and the original document of the first six books of the Apostolic Constitutions, to conclude that the formation of a New Testament canon was not everywhere determined by the same interest and therefore did not everywhere take a similar course. It might seem hazardous to assume that the Churches of Asia Minor and Rome began by creating a fixed canon of _apostolic_ writings, which was thus necessarily declared to be inspired, whereas other communities applied or did not deny the notion of inspiration to a great number of venerable and ancient writings not rigidly defined, and did not make a selection 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,"