Free Why Catholic Bibles Are Bigger by Gary G. Michuta Page A

send them to thee as written
below. Their names are as follows: Of Moses, five books: Genesis, Exodus,
Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four
books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom
also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the
twelve prophets, one book; Daniel, Ezekiel, Esdras. From which also I have made
the extracts, dividing them into six books.’ Such are the words of Melito. [104]
    Melito’s list is important because it is the earliest
surviving example of such a list compiled by a Christian. Protestant apologists
claim that Melito gives us here a complete listing of the Old Testament books
accepted by Christians in his day and that it happens to correspond to the
shorter Protestant canon. One vital fact must be noticed, however; Melito tells
us explicitly that he acquired this list only through investigation—by going
East, where he “learned accurately the Books of the Old Testament.” Now, it is
difficult to believe that a respected Christian bishop could possibly have been
ignorant of which books were read in the churches under his care; even more
difficult to believe that Melito had never thought to even attempt such a list
until his conscience was pricked by Onesimus’ inquiry. If this passage is to be
taken at face value, one must try to imagine a church where even the leaders do
not know (and show little interest in!) which books are and are not to be
considered the Word of God! Gigot offers a much more feasible explanation;
namely that the Extracts , quoted by Eusebius above, were a Christian
apologetic work to help Christians dialogue with Jews. It was, therefore,
important at the outset of the work for Melito to establish some common ground by
listing books which the Jews already accepted—just as Justin had a few years
earlier.
    Why did Melito feel it necessary to travel all the way to
Palestine to receive his Jewish canon? Surely, there must have been Jews
practicing in Sardis? Indeed, there were; historians tell us that Sardis had a
very large Jewish population in the second century. In fact, one of the largest
synagogues from the Greco-Roman period, built around the time of Melito, has
been discovered at Sardis. What prevented Melito from simply knocking on the
door of this synagogue and asking one of its members? [105] It is reasonable to assume that he did
inquire, but that the Jews in Sardis were unable to give an adequate response.
After all, the chaotic period of the Bar Cochba Revolt was a recent memory and
much of Jewish tradition was still very much in flux (including rabbinical
discussions on the Old Testament canon) and would be for years to come.
    We ought to take a closer look at Melito’s list, as well,
before moving on. A moment’s reflection reveals that it does not line up with
the Protestant canon at all. It omits the books of Lamentations, Nehemiah, and
Esther—and includes the Book of Wisdom. [106] Even if Lamentations and Nehemiah are
present, as some have argued, under the other titles broadly defined, the
omission of Esther remains unaccountable. We do know that there were disputes
among rabbis in this era concerning Esther’s inspired status. [107] Melito’s list,
therefore, is not identical to the Protestant canon.
    Athenagoras (ca. 133–190)
    Very little is known about Athenagoras. He was an Athenian
philosopher who had converted to Christianity around the first half of the second
century. Like the other second century apologists, Athenagoras quotes Scripture
infrequently, since his only surviving works— The Plea for Christians and
a Treatise on the Resurrection —were addressed to pagan audiences. He
does, however, quote the Book of Baruch at one point, and in a noteworthy
fashion:
    If we satisfied ourselves with advancing such
considerations as these, our doctrines might by some be looked upon as human.
But, since the voices of the prophets confirm our