2, 153, 154; III. 49; IV. 97;
V. 75, 82; VI. 63, 101, 124, 165.]

[Footnote 118: 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: 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: 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: 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.]

[Footnote 122: See on this point Overbeck "Abhandlung ueber die Anfange
der patristischen Litteratur," l.c., p. 469. Nevertheless, even after
the creation of the New Testament canon, theological authorship was an
undertaking which was at first regarded as highly dangerous. See the
Antimontanist in Euseb., H. E. V. 16. 3: [Greek: dedios kai
exeulaboumenos, me pe doxo prin episungraphein e epidiatassesthai to tes
tou euangeliou kaines diathekes logo]. We find similar remarks in other
old Catholic Father