Controversies in the second century made the Christian apologists aware that the Jews did not acknowledge the authority of some of the books from which their opponents adduced proof-texts, and this practical concern, rather than purely learned interest, led to the drawing up of lists of books which were accepted by the Jews as Sacred Scripture. The oldest of these lists which has come down to us was made by Melito, Bishop of Sardes, about A.D. 170; it contains the books of the Jewish canon enumerated above (p. 8), with the noteworthy exception of Esther, about which, as we have seen, Jewish opinion was divided. Christian catalogues of the Jewish Old Testament long show an uncertainty about the right of this book to a place in the canon. Meanwhile the church had, in its worship and in religious instruction, established a use and tradition of its own. The Wisdom of Jesus, son of Sirach, was appropriated for the moral instruction of youth and of converts, as is shown by the title it bears in the Greek Bible, Ecclesiasticus, that is, "The Church Book," and other writings not included in the Jewish canon were highly esteemed in the church. About A.D. 240, Julius Africanus, Bishop of Emmaus in Palestine, addressed a critical letter to Origen on the story of Susanna and the Elders in the Book of Daniel. This story, he said, was not found in the Hebrew Daniel, and was not acknowledged by the Jews. He proved by internal evidence that it was not translated from the Hebrew, the language in which the Scriptures of the Old Testament were inspired, but originally composed in Greek, and he raised various historical objections to the tale: it ought not, therefore, to be quoted as Sacred Scripture. In his answer, Origen, the greatest Biblical scholar of his age, argued that if the story of Susanna was to be set aside on the ground that it was not accepted by the Jews, other books, such as Judith and Tobit, would have to be rejected also. He appeals to the prescriptive usage of the church itself, which had always used these books and read them with edification. This immemorial tradition was authority enough for Christians; there was no reason why the church should prune its Bible to please the Jews or adapt itself to their opinions about what was and what was not inspired Scripture; he reminds his correspondent of the law, "Thou shalt not remove the ancient landmarks which those before thee have set."