and detailed Epistle 106) that he was familiar with the Roman Psalter text, and consequently it is assumed that this revision represents the Roman text as Jerome had found it. Wisdom, Ecclesiasticus, 1 and 2 Maccabees and Baruch (with the Letter of Jeremiah) are included in the Vulgate, and are purely Vetus Latina translations which Jerome did not touch. In the 9th century the Vetus Latina texts of Baruch and the Letter of Jeremiah were introduced into the Vulgate in versions revised by Theodulf of Orleans and are found in a minority of early medieval Vulgate pandect bibles from that date onward. After 1300, when the booksellers of Paris began to produce commercial single volume Vulgate bibles in large numbers, these commonly included both Baruch and the Letter of Jeremiah as the Book of Baruch. Also beginning in the 9th century, Vulgate manuscripts are found that split Jerome's combined translation from the Hebrew of Ezra and the Nehemiah into separate books called 1 Ezra and 2 Ezra. Bogaert argues that this practice arose from an intention to conform the Vulgate text to the authoritative canon lists of the 5th/6th century, where 'two books of Ezra' were commonly cited. Subsequently, many late medieval Vulgate bible manuscripts introduced a Latin version, originating from before Jerome and distinct from that in the Vetus Latina, of the Greek Esdras A, now commonly termed 3 Ezra; and also a Latin version of an Ezra Apocalypse, commonly termed 4 Ezra. Council of Trent and position of the Catholic Church The Vulgate was given an official capacity by the Council of Trent (1545–1563) as the touchstone of the biblical canon concerning which parts of books are canonical. The Vulgate was declared to "be held as authentic" by the Catholic Church by the Council of Trent. The Council of Trent cited long usage in support of the Vulgate's magisterial authority: Moreover, this sacred and holy Synod,—considering that no small utility may accrue to the Church of God, if it be made known which out of all the Latin editions, now in circulation, of the sacred books, is to be held as authentic,—ordains and declares, that the said old and vulgate edition, which, by the lengthened usage of so many years, has been approved of in the Church, be, in public lectures, disputations, sermons and expositions, held as authentic; and that no one is to dare, or presume to