John and Peter beyond the first. Epiphanius , writes the following list for Epiphanius of Salamis (c. 374–77), from his Panarion 76.5: Apostolic Canon #85 In c. 380, the redactor of the Apostolic Constitutions attributed a canon to the Twelve Apostles themselves as the 85th of his list of such apostolic decrees: It is said that the Coptic translation and some Arabic versions include Revelation. Amphilochius of Iconium Bishop Amphilochius of Iconium, in his poem Iambics for Seleucus written some time after 394, discusses debate over the inclusion of a number of books that should be received, and seems uncertain about the later Epistles of Peter and John, Jude, and Revelation. Pope Damasus I Pope Damasus's commissioning of the Latin Vulgate edition of the Bible to Jerome, c. 383, was instrumental in the fixation of the canon in the West. Pope Damasus I is often considered to be the father of the Catholic canon, since what is thought as his list corresponds to the current Catholic canon. Purporting to date from a "Council of Rome" under Pope Damasus I in 382, the so-called "Damasian list" which some attributed to the Decretum Gelasianum gives a list identical to what would be the Canon of Trent, and, though the text may in fact not be Damasian, it is at least a valuable 6th century compilation. This list, given below, was purportedly endorsed by Pope Damasus I: The so-called Decretum Gelasianum de libris recipiendis et non recipiendis, is traditionally attributed to Pope Gelasius I, bishop of Rome 492–496 AD. However, upon the whole, it is probably of South Gallic origin (6th century), but several parts can be traced back to Pope Damasus and reflect Roman tradition. The 2nd part is a canon catalogue, and the 5th part is a catalogue of apocryphal writings which are to be rejected. The canon catalogue gives all 27 books of the Catholic New Testament. Jerome , lists the following New Testament books according to Jerome, (c. 394), from his Epistle 53: Augustine and the North African councils Augustine of Hippo declared that one is to "prefer those that are received by all Catholic Churches to those which some of them do not receive. Among those, again, which are not received by all, he will prefer such as have the sanction of the greater number and those of greater authority, to such as are held by the smaller