In Strom. IV.
15. 98, we find the expression [Greek: ho kanon tee pisteos]; but the
context shows that it is used here in a quite general sense. With regard
to the statement of Paul: "whatever you do, do it to the glory of God,"
Clement remarks [Greek: hosa hypo ton kanona tes pisteos poiein
epitetraptai]. In Strom. I. 19. 96; VI. 15. 125; VI. 18. 165; VII. 7.
41; VII. 15. 90; VII. 16. 105 we find [Greek: ho kanon tes ekklesias
(ekklesiastikos)]. In the first passage that canon is the rule for the
right observance of the Lord's Supper. In the other passages it
describes no doubt the correct doctrine, that is, the rule by which the
orthodox Gnostic has to be guided in contrast with the heretics who are
guided by their own desires (it is therefore parallel to the [Greek:
didaskalia tou kyriou]); but Clement feels absolutely no need to mention
wherein this ecclesiastical canon consists. In Strom IV. 1. 3; VI. 15.
124; VI 15. 131; VII. 16. 94, we find the expression [Greek: ho kanon
tes aletheias]. In the first passage it is said: [Greek: he goun kata
ton tes aletheias kanona gnostikes paradoseos physiologia, mallon de
epopteia, ek tou peri kosmogonias ertetai logou, enthende anabainousa
epi to theologikon eidos]. Here no one can understand by the rule of
truth what Tertullian understood by it. Very instructive is the second
passage in which Clement is dealing with the right and wrong exposition
of Scripture. He says first: [Greek: parakatatheke apodidomene Theo he
kata ten tou kyriou didaskalian dia ton apostolon autou tes theosebous
paradoseos synesis te kai synaskesis]; then he demands that the
Scriptures be interpreted [Greek: kata ton tes aletheias kanona], or
[Greek: t. ekkles. kan.]; and continues (125): [Greek: kanon de
ekklesiastikos he synodia kai he symphonia nomou te kai propheton te
kata ten tou kyriou parousian paradidomene diatheke]. Here then the
agreement of the Old Testament with the Testament of Christ is described
as the ecclesiastical canon. Apart from the question as to whether
Clement is here already referring to a New Testament canon of Scripture,
his rule agrees with Tertullian's testimony about the Roman Church:
"legem et prophetas cum evangelicis et apostolicis litteris miscet." But
at any rate the passage shows the broad sense in which Clement used the
term "ecclesiastical canon." The following expressions are also found in
Clement: [Greek: he alethes tes makarias didaskalias paradosis] (I. 1.
11)