CHRYSOSTOM (†407) has a sermon "de Susanna," in which he compares her to the "garden enclosed" of Solomon's Song iv. 12 (quoted in Arnald's Commentary).
JEROME (†420), in his de Nominibus Hebraicis, includes, under the Book of Daniel, Susanna and Joacim without any distinction from the names in the rest of the book (ed. Vallarsi, vol. III.).
AUGUSTINE (†430) draws, in de Civ. Dei, I. 19, a parallel between Susanna and Lucretia, greatly to the advantage of the former. Arnald, on v. 23, gives some extracts from this.
CYRIL OF ALEXANDRIA (†444) quotes v. 56 at least twice, viz. on Hos. xii. 8 and on Zeph. i. 11. In the latter case he speaks of it as παρά γε τοῖς ἱεροῖς γράμμασιν, giving it thus explicitly a high position.
THEODORET (†457) quotes in Letter CX., Susanna 22; but in his comment on Daniel, Susanna is not contained.
MAMERTUS CLAUDIANUS (†474). The following occurs in a hymn attributed to this writer, "In Jacobum magistrum equitum," but which Migne says is 'dubiæ auctoritatis': "Sic tibi det vires sancta Susanna suas."
NICEPHORUS OF CONSTANTINOPLE (†828) classes Susanna among his "antilegomena." As he makes no separate mention in his lists of the Song, or of Bel and the Dragon, he presumably reckons them under 'Daniel'[[55]] (Migne, Patr. gr. c. 1056). At the end of pseudo-Athanasius' Synopsis S.S. comes a list of κανονιζόμενα, so similar to Nicephorus' list in order and contents as to suggest that they had some close connection; and it is possible that this appendage may be of even later date than the Synopsis itself, which may be attributed to the 6th century (Loisy, A.T., p. 147).
[55] But Δανιὴλ ψευδεπίγραφα may refer to them.
The above are specimens of the numerous references made to Susanna by early Christian writers, both Greek and Latin, who evidently found in her a favourite instance to adduce in support of their teaching. Nor ought we, in such a matter, to treat lightly the tenor of Christian antiquity so remarkably manifested.