The Gelasian Decree () is a Latin text traditionally thought to be a Decretal of the prolific Pope Gelasius I, bishop of Rome from 492–496. The work reached its final form in a five-chapter text written by an anonymous scholar between 519 and 553, the second chapter of which is a list of books of Scripture presented as having been made part of the biblical canon by a Council of Rome under Pope Damasus I, the bishop of Rome from 366–383. This list is known as the Damasine List. The fifth chapter of the work includes a list of distrusted and rejected works not encouraged for church use. Little is known of the compiler of the decree, other than perhaps he was of Southern Gallic (modern Southern France) origin. Content The Decretum exists in a number of recensions of varying lengths. The longest has 5 chapters, another recension has the last 4 of these chapters, another the last 3, and another the first 3. Chapters 1. A list of the 7 gifts of the Holy Spirit as attributes of Christ, and of the titles that are applied to Christ 2. A list of the books that make up the Old and New Testament. The Old Testament list contains, in addition to the books of the Hebrew Bible, all of the deuterocanonical books other than Baruch with the Letter of Jeremiah. The New Testament list contains the 27 standard books: 4 Gospels, Acts, 14 letters of Paul (including Hebrews), Apocalyse of John, and 7 General Letters (of which 2 and 3 John are attributed to "the other John the elder", and Jude to "Judas the Zealot". The Decretum'''s canon of Scripture is identical with the "Catholic" canon issued by the Council of Trent, except for the lack of Baruch with the Letter of Jeremiah. 3. a short endorsement of the supremacy of the Bishop of Rome over the other bishops, citing the authority of Peter, and a statement of the order of precedence of the 3 principal episcopal sees: Rome, then Alexandria, then Antioch. 4. a list of writings that are “to be received”: the decrees of the first 4 ecumenical councils, and the writings of the Church Fathers and ecclesiastical writers mentioned in the chapter, varying from famous to obscure (for example Sedulius and Juvencus). Notably, it suggests that while Origen of Alexandria's work can be read, he personally should