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All this points to the fact that even with the New Testament canon settled, early Christians did not uniformly and consistently - or perhaps not at all - recognize a 66-book Bible.The basic answer is "yes"; the early Christians and Protestants used the same books and considered them only inspired.To maintain that he did not accept the deuterocanon as Scriptural is simply inexcusable.In fact, one would be hard-pressed to find Chrysostom citing the deuterocanon in any one of his 17 commentaries on the New Testament.He misquotes Chrysostom as saying in his 4th Homily on Genesis: He also quotes from Wisdom (13:5) in the same homily.In his homilies on Matthew alone, Chrysostom quotes 4 times from the Book of Wisdom, 18 times from Sirach, and twice from Baruch - all deuterocanonical books.Please note that I am not addressing the question of whether the deuterocanon should or should not be included in Scripture.I am simply pointing out that based on the writings of many respected Church Fathers and early Christian writers, the deuterocanon was generally considered to be part of Scripture, with varying degrees of acceptance (e.g.
A work of a 19th century Presbyterian theologian, Archibald Alexander, has been cited as an authority for the argument that early Christians only recognized the 39 books of the modern day Protestant Old Testament canon as authoritative.
I [Melito] accordingly proceeded to the East, and went to the very spot where the things in question were preached and took place; and, having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list.
Their names are as follows:— The five books of Moses—Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua,3623 Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.
In the book, , regarding the deuterocanon, Alexander makes the claim "that these books were not received as canonical by the Christian Fathers, but were expressly declared to be apocryphal".
As evidence of this, he appeals to the authority of several Church Fathers and early Christian writers. For example: Alexander goes on to look for support in some other patristic sources.