"... For many Christian authorities the criterion for a book’s inclusion in the canon depended not on the language of composition, but on whether it was normative and authoritative for doctrine and public reading. Yet books that fell outside this category could still be canonical at a lower level, and used for private reading among Christians, and so were certainly not banned or ignored. Even Athanasius of Alexandria, whose festal letter of 367 CE is often held to demarcate a Christian canon, notes that though certain books are not canonical (οὐ κανονιζόμενα μέν), they were authorized by tradition (τετυπωμένα δὲ παρὰ τῶν πατέρων) for reading to recent converts. For Athanasius these works included Wisdom of Solomon, Sirach, Judith, Tobit, and also Esther, while with most other authorities he included both Esdras A and B in the Old Testament canon. Other early canonical lists of Greek Scripture, and the books included in the great codices Vaticanus, Sinaiticus, and Alexandrinus, display a variety of contents and groupings. For instance, the list of books in Pseudo-Chrysostom’s Synopsis of Sacred Scripture, includes Sirach among its ‘hortatory’ (συμβουλευτικόν) category of works such as Proverbs and Ecclesiastes. Yet the list in the Synopsis of Pseudo-Athanasius, which depends in part on Pseudo-Chrysostom, explicitly states that to the ‘disputed’ (ἀντιλεγόμενα) books Wisdom, Sirach, Esther, Judith, and Tobit, one should also add Maccabees, ‘Ptolemaika’, Psalms of Solomon, Odes of Solomon, and Susanna ..."