{"slug":"tmp346.tmp346.opp-lat1","id":"latin:ogl-pl:tmp346.tmp346.opp-lat1","title":"Decretum De Libris Recipiendis Et Non Recipiendis","title_source":"Decretum De Libris Recipiendis Et Non Recipiendis","author":"Coelius Sedulius","genre":"canon-law","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:10:22Z","cost_usd":0.003447},"source":{"registry_id":"latin:ogl-pl:tmp346.tmp346.opp-lat1","work_id":"tmp346.tmp346.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp346/tmp346/tmp346.tmp346.opp-lat1.xml"},"stats":{"passages":6,"english_words":1371,"coptic_letters":0,"source_letters":5593,"commentary_units":33,"commentary_kinds":7,"derived_notes":0,"ambiguities":11,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"tmp346.tmp346.opp-lat1","abstract":"The Decretum De Libris Recipiendis Et Non Recipiendis is a canonical list of biblical books traditionally attributed to the 5th-century Christian poet Coelius Sedulius. It reflects early Latin efforts to define the biblical canon and distinguish accepted from apocryphal writings. The work survives in medieval manuscripts, often appended to Sedulius's poetry, but its attribution is not securely established by contemporary evidence. Dating is uncertain, possibly originating in the 5th or 6th century. It was cited in medieval canon law collections and influenced Western canonical discussions, though it never attained official conciliar authority.","historical_context":"The Decretum is set within the Latin Church of late antiquity, a period when various canonical lists (e.g., the Gelasian Decree, the Muratorian Fragment) sought to standardize Christian scripture. The attribution to Sedulius, a poet known for his Carmen Paschale, is traditional but lacks firm contemporary testimony; the work may have been composed in the 5th or 6th century, possibly in Italy or Gaul. It survives in medieval manuscript copies, often transmitted alongside Sedulius's poetic corpus, indicating its use in monastic and scholarly circles. The text's genre as a canon-law list places it among early attempts to regulate biblical reading in the Latin West, though its authority remained limited and debated.","significance":"The Decretum is significant as an early witness to the formation of the Latin biblical canon, particularly in its inclusion of Sedulius himself, which has puzzled historians. It relates to other canonical lists like the Gelasian Decree and the Decretum Gelasianum, and it influenced medieval discussions on apocryphal literature. Its uncertain attribution and date highlight the complexities of early canon formation.","timeline":[{"date":"5th c.","event":"Coelius Sedulius active as a Christian poet; traditional but unconfirmed attribution of the Decretum to him."},{"date":"5th–6th c.","event":"Probable composition of the Decretum, based on manuscript evidence and content."},{"date":"6th–9th c.","event":"Medieval manuscript copies of the Decretum produced, often appended to Sedulius's works."},{"date":"Medieval period","event":"Decretum cited in canon law collections, influencing Western canonical discussions."}],"relations":[{"work":"Decretum Gelasianum","relation":"Similar canonical list; both attributed to late antique popes or figures, with debated origins.","key":"","label":null,"url":null},{"work":"Muratorian Fragment","relation":"Earlier canonical list from the Latin tradition, comparable in function.","key":"","label":null,"url":null},{"work":"Carmen Paschale","relation":"Poetic work by Sedulius; the Decretum is often transmitted with it in manuscripts.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Sedulius is traditional but not securely established by contemporary evidence.","Dating is uncertain; the work may originate from the 5th or 6th century.","The edition (ogl-pl) lacks a critical apparatus or manuscript stemma; detailed textual history requires specialized studies."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000384,"generated":"2026-11-15T06:10:22Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp346/tmp346/tmp346.tmp346.opp-lat1.xml"}],"checks":{"work":"tmp346.tmp346.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":33,"english_words":1371,"source_letters":5593,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Decretum De Libris Recipiendis Et Non Recipiendis is a canonical list of biblical books attributed to Coelius Sedulius, a 5th-century Christian poet. It reflects early efforts to define the biblical canon in the Latin Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The work survives in medieval manuscript copies, often appended to Sedulius's poetic works. Its attribution to Sedulius is traditional but not securely established by contemporary evidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The dating of the Decretum is uncertain; it may originate from the 5th or 6th century. The attribution to Sedulius rests on later manuscript ascription, not on firm contemporary testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Decretum was cited in medieval canon law collections and influenced discussions of the biblical canon in the Latin West, though it never attained official conciliar authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (ogl-pl) does not provide a critical apparatus or manuscript stemma. Readers seeking detailed textual history must consult specialized studies of Sedulius's corpus and early canon lists.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: canon-law in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"DECRETUM DE LIBRIS RECIPIENDIS, ET NON RECIPIENDIS, Ex monumentis ineditis illustratum.\n\nMONITUM.\n\nEx Prolegomems num. seqq. constat, in quot ac quales difficultates historici, aliique viri critici incurrerint ob Sedulii elogium, quod in decreto de libris recipiendis et non recipiendis legitur. Dignum sane est venerandum hoc antiquitatis ecclesiasticae monumentum, quod a docto aliquo viro commentario peculiari illustretur. Quantum quidem in me est, curabo ut illud hic exhibeam ad plura exemplaria mss. recognitum et emendatum. Chiffletius illud edidit in notis ad opusculum Vigilii Tapsensis, Fontaninus in Append. Antiquit. Hortae pag. 317, Blanchinus in Prolegomenis ad tom. IV Anastasii opusc. 3, et Mansius in Supplem. Conciliorum. Majoribus copiis ego instructus, nec minus opportuno loco plura in eamdem rem conferam, eo etiam consilio ductus, ut aliqua ex parte, si possim, amicorum meorum conatus adjuvem, qui Bononiae operam historiae ecclesiasticae concinnandae non perfunctorie navant. Tres autem partes statuam: in hac prima Concilium Romanum, Damaso pontifice celebratum, ex codice ms. Vaticano describo; in altera Decretum Gelasianum (a quibusdam S. Damaso attributum) ad vetera exemplaria recensebo; in ultima ex antiquis membranis Vaticanae bibliothecae periphrasin quamdam ejusdem Decreti nondum vulgatam expromam.","english":"DECREE ON BOOKS TO BE RECEIVED AND NOT TO BE RECEIVED, illustrated from unpublished monuments.\n\nNOTICE.\n\nFrom the Prolegomena, numbers following, it is evident into how many and what kinds of difficulties historians and other critical men have fallen on account of the eulogy of Sedulius, which is read in the decree on books to be received and not to be received. This venerable monument of ecclesiastical antiquity is certainly worthy of being illustrated by some learned man with a special commentary. As far as it lies in me, I shall take care to present it here, recognized and emended from several manuscript copies. Chiffletius published it in his notes to the little work of Vigilius of Thapsus, Fontaninus in the Appendix to the Antiquities of Horta, page 317, Blanchinus in the Prolegomena to volume IV of the works of Anastasius, opuscule 3, and Mansius in the Supplement to the Councils. Being furnished with greater resources, and no less at a suitable place, I shall bring together many things on the same matter, led also by the intention that I may in some part, if I can, assist the efforts of my friends, who at Bologna are not perfunctorily engaged in composing a history of the Church. I shall establish three parts: in this first, I describe the Roman Council, celebrated under Pope Damasus, from a Vatican manuscript codex; in the second, I shall review the Gelasian Decree (attributed by some to St. Damasus) according to old copies; in the last, from ancient parchments of the Vatican library, I shall bring forth a certain paraphrase of the same Decree not yet published.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Decretum De Libris Recipiendis Et Non Recipiendis","severity":"info","text":"This decree, often called the Gelasian Decree, is a key document in the history of the biblical canon and apocryphal literature. Its attribution to Pope Gelasius I (492–496) or Pope Damasus I (366–384) has been debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sedulii elogium","severity":"info","text":"The eulogy of Sedulius within the decree caused significant difficulties for historians and critics, as noted in the Monitum. Sedulius was a 5th-century Christian poet, and his inclusion in a canonical list raised questions about the decree's criteria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Chiffletius ... Fontaninus ... Blanchinus ... Mansius","severity":"info","text":"The editor lists earlier editions: Chiffletius (in notes to Vigilius of Thapsus), Fontaninus (Appendix to Antiquities of Horta, p. 317), Blanchinus (Prolegomena to Anastasius, vol. IV, opusc. 3), and Mansius (Supplement to the Councils). These indicate a complex textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Tres autem partes statuam","severity":"info","text":"The editor announces a three-part structure: (1) the Roman Council under Pope Damasus from a Vatican manuscript, (2) the Gelasian Decree reviewed from old copies, and (3) an unpublished paraphrase from Vatican parchments. This frames the entire work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Decretum Gelasianum (a quibusdam S. Damaso attributum)","severity":"caution","text":"The attribution of the decree to Damasus is contested; the editor notes it is 'attributed by some to St. Damasus.' This ambiguity is central to scholarly debate about the decree's origin and authority.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise relationship between the Roman Council under Damasus and the Gelasian Decree is not clarified; the editor treats them as separate but related texts.","The identity of the 'friends at Bologna' and their ecclesiastical history project is unspecified."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"PARS PRIMA.\n\n* Concilium yrhis Romae sub Damaso papa celebratum. De explanatione fidei catholicae a\n\nDictum est, prius agendum de Spiritu septiformi, qui in Christo requiescit, Spiritus sapientiae: Christus Dei virtus, et Dei a sapientia (I Cor. i, 24). Spiritus intellectus: Intellectum tibi dabo, et instruam te in via hac, qua gradieris (Psal. xxxi, 8). Spiritus consilii: Et vocabitur magni consilii angelus (Isai. ix, 6). Spiritus virtutis, ut supra dictum est: Christus Dei virtus, et Dei sapientia. Spiritus scientiae e propter eminentiam scientiae Jesu Christi, ut ait Apostolus. Spiritus veritatis: Et ego vita, et veritas (Joan. xiv, 6). Spiritus timoris: Initium sapientiae timor Domini (Psal. 110, 6).\n\nMultiformis autem nominum Christi dispensatio est.\n\ni Dominus, quia Christus. Verbum, quia Filius Dei, quia unigenitus a Patre, j Caro, quia natus ex Virgine. Pastor k, quia custos ovium. Mons, quia fortis. Via, quia rectus per ipsum ingressus ad vitam. Agnus, quia passus. Lapis angularis, quia constructio. Magister, quia ostensor vitae. Sol, o quia illuminator. Verus, quia a Patre. Vita, quia rector. Panis, quia caro. Samaritanus, quia custos, et misericors. Christus, quia unctus. Jesus, quia salvator. Deus, quia ex Deo est. Angelus, quia nuntius. Sponsus, quia mediator. Vitis, quia sanguine ipsius redempti sumus. Leo, quia rex. Petra, quia firmamentum.","english":"PART ONE.\n\n* Council held at Rome under Pope Damasus. On the explanation of the Catholic faith.\n\nIt has been said that we must first treat of the sevenfold Spirit, who reposes in Christ: the Spirit of wisdom: Christ, the power of God, and the wisdom of God (1 Cor. 1:24). The Spirit of understanding: I will give you understanding, and I will instruct you in this way, in which you will walk (Ps. 31:8). The Spirit of counsel: And he shall be called the angel of great counsel (Isa. 9:6). The Spirit of fortitude, as was said above: Christ, the power of God, and the wisdom of God. The Spirit of knowledge, on account of the eminence of the knowledge of Jesus Christ, as the Apostle says. The Spirit of truth: And I am the life, and the truth (John 14:6). The Spirit of fear: The beginning of wisdom is the fear of the Lord (Ps. 110:6).\n\nBut the dispensation of the names of Christ is manifold.\n\nLord, because Christ. Word, because Son of God, because only-begotten from the Father. Flesh, because born of the Virgin. Shepherd, because guardian of the sheep. Mountain, because strong. Way, because through him is the straight entrance to life. Lamb, because he suffered. Cornerstone, because of the building. Master, because he shows the way of life. Sun, because he is the illuminator. True, because from the Father. Life, because he is the ruler. Bread, because flesh. Samaritan, because guardian and merciful. Christ, because anointed. Jesus, because savior. God, because he is from God. Angel, because messenger. Bridegroom, because mediator. Vine, because we are redeemed by his blood. Lion, because king. Rock, because foundation.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Concilium yrhis Romae sub Damaso papa celebratum","severity":"info","text":"The heading refers to a council at Rome under Pope Damasus I (366–384), but no such council is historically attested; the text likely conflates Damasus with later synodal activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus septiformi","severity":"info","text":"The sevenfold Spirit (sapientia, intellectus, consilium, virtus, scientia, veritas, timor) is a patristic elaboration on the gifts of the Holy Spirit, not a direct biblical list; the proof texts are adapted from 1 Cor 1:24, Ps 31:8, Isa 9:6, John 14:6, and Ps 110:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Spiritus virtutis","severity":"info","text":"The Latin 'virtutis' is rendered 'fortitude' in the English draft, but the Vulgate often uses 'virtus' for 'power' or 'strength'; the translation choice reflects a theological tradition linking this gift to fortitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Multiformis autem nominum Christi dispensatio est","severity":"info","text":"This sentence introduces a list of Christological titles (Dominus, Verbum, Caro, etc.) that follows a common patristic pattern of naming Christ's attributes, akin to the 'nomina Christi' tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Decretum De Libris Recipiendis Et Non Recipiendis","severity":"info","text":"This passage is part of a pseudo-Damasine decree on canonical books; Sedulius's eulogy in the same work caused historical confusion, as noted in the Prolegomena, about the decree's authenticity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Spiritus scientiae e propter eminentiam scientiae Jesu Christi","severity":"caution","text":"The Latin 'e' may be a scribal error for 'et' or a remnant of a longer phrase; the English draft omits it, reading 'on account of' directly, but the text is corrupt here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Concilium yrhis Romae' is obscure; 'yrhis' may be a corruption of 'urbis' (city) or a place name; the reading 'at Rome' is assumed.","The list of Christological titles lacks clear biblical or patristic sources for some items (e.g., 'Samaritanus' as 'custos et misericors')."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Fundamentum, quia firmamentum. Flos, quia electus. Propheta, quia futura u revelat. Spiritus v enim sanctus non est Patris tantummodo Spiritus, sed Patris, et Filii. Scriptum est enim: y Si quis dilexerit mundum, non est Spiritus Patris in illo. Item scriptum est: Qui autem Spiritum Christi non habet, hic non est ejus. Nominato itaque Patre, et Filio, intelligitur Spiritus, de quo ipse Filius in Evangelio dicit: Spiritus, qui a Patre procedit: et ille de meo accipiet, et annuntiabit vobis.\n\nItem dictum est: aa Nunc vero de Scripturis divinis agendum est, quid a universalis catholica Ecclesia teneat, et quid vitari debeat.\n\nIncipit ordo Veteris Testamenti. Genesis liber unus. Exodus liber unus. Leviticus liber unus. Numeri liber unus. Deuteronomium liber unus. Jesu Nave liber unus. Judicum liber unus. Ruth liber unus. Regum libri quatuor. Paralipomenon libri duo. Psalterium liber unus. Salomonis libri tres. Proverbiorum liber unus. Ecclesiastes liber unus. Cantica canticorum liber unus. Item Sapientiae liber unus. Ecclesiasticus liber unus.","english":"Foundation, because it is a firmament. Flower, because it is chosen. Prophet, because he reveals future things. For the Holy Spirit is not the Spirit of the Father alone, but of the Father and the Son. For it is written: If anyone loves the world, the Spirit of the Father is not in him. Likewise it is written: Whoever does not have the Spirit of Christ is not his. Therefore, when the Father and the Son are named, the Spirit is understood, concerning whom the Son himself says in the Gospel: The Spirit, who proceeds from the Father, and he will receive from me and will announce to you.\n\nLikewise it has been said: Now we must treat of the divine Scriptures, what the universal Catholic Church holds and what must be avoided.\n\nHere begins the order of the Old Testament. The book of Genesis, one book. Exodus, one book. Leviticus, one book. Numbers, one book. Deuteronomy, one book. Joshua, one book. Judges, one book. Ruth, one book. Kings, four books. Chronicles, two books. The Psalter, one book. Solomon, three books. Proverbs, one book. Ecclesiastes, one book. Song of Songs, one book. Likewise Wisdom, one book. Ecclesiasticus, one book.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Fundamentum, quia firmamentum","severity":"info","text":"The pairing 'Fundamentum, quia firmamentum' is a wordplay on the Latin roots: fundamentum (foundation) and firmamentum (firmament, support). This reflects a common patristic etymological trope linking stability and divine order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Spiritus, qui a Patre procedit","severity":"info","text":"The phrase 'Spiritus, qui a Patre procedit' echoes John 15:26 (Vulgate: 'Spiritus qui a Patre procedit'), a key text in Trinitarian theology. The addition 'et ille de meo accipiet' is not canonical and may reflect a variant or commentary tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nunc vero de Scripturis divinis agendum est","severity":"info","text":"This sentence marks a transition from Trinitarian exposition to a list of canonical books, typical of late 4th-century conciliar decrees on scripture, such as the Decretum Gelasianum or Damasine lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Incipit ordo Veteris Testamenti","severity":"info","text":"The phrase 'Incipit ordo Veteris Testamenti' introduces a formal catalogue of Old Testament books, a structural feature of canon lists. The enumeration includes 24 books (counting Kings as four, Chronicles as two, etc.), aligning with the Hebrew canon count.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Salomonis libri tres","severity":"info","text":"The grouping 'Salomonis libri tres' (Proverbs, Ecclesiastes, Song of Songs) is standard, but the addition of 'Sapientiae' and 'Ecclesiasticus' as separate books reflects the broader Christian canon, including deuterocanonical works, as affirmed in later councils (e.g., Trent).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical phrase 'et ille de meo accipiet' is unclear; it may be a scribal interpolation or a loose citation from a patristic source.","The transition from Trinitarian exposition to the canon list is abrupt, possibly indicating a compilation of two distinct texts."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Incipit ordo prophetarum. Esaiae liber unus. Hieremiae liber unus e cum uno Baruch; item cum Lamentationibus suis. Ezechielis liber unus. Danielis liber unus. Joel liber unus. Abdiae liber unus. Oseae liber unus. Amos liber unus. Michaeas liber unus. Jonae liber unus. Nahum liber unus. Abbacuc liber unus. Sophoniae liber unus. Aggaei liber unus. Zachariae liber unus. Malachiae liber unus.\n\nItem ordo historiarum. Job liber unus. Tobiae liber unus. Judith liber unus f. Hester liber unus. Esdrae liber unus. Machabaeorum libri duo.\n\nItem ordo Scripturarum Novi Testamenti, quas sancta et catholica suscipit Ecclesia. Evangelium secundum Matthaeum liber unus. Secundum Marcum liber unus. Secundum Lucam liber unus. Secundum Joannem liber unus.\n\nEpistolae Pauli numero XIV. Ad Romanos una. Ad Corinthios duae. Ad Ephesios una. Ad Thessalonicenses duae. Ad Galatas una. Ad Philippenses una. Ad Collossenses una. Ad Timotheum duae. Ad Titum una. Ad Philemonem una. Ad Hebraeos una g. Item Apocalypsis Joannis Apostoli liber unus. Actus Apostolorum liber unus. Item Epistolae Canonicae numero septem. Petri Apostoli Epistolae duae. Jacobi Apostoli Epistola una.","english":"Here begins the order of the prophets. The book of Isaiah, one. The book of Jeremiah, one, together with Baruch; likewise with his Lamentations. The book of Ezekiel, one. The book of Daniel, one. The book of Joel, one. The book of Obadiah, one. The book of Hosea, one. The book of Amos, one. The book of Micah, one. The book of Jonah, one. The book of Nahum, one. The book of Habakkuk, one. The book of Zephaniah, one. The book of Haggai, one. The book of Zechariah, one. The book of Malachi, one.\n\nLikewise the order of histories. The book of Job, one. The book of Tobit, one. The book of Judith, one. The book of Esther, one. The book of Ezra, one. The books of Maccabees, two.\n\nLikewise the order of the Scriptures of the New Testament, which the holy and catholic Church receives. The Gospel according to Matthew, one. According to Mark, one. According to Luke, one. According to John, one.\n\nThe Epistles of Paul, number fourteen. To the Romans, one. To the Corinthians, two. To the Ephesians, one. To the Thessalonians, two. To the Galatians, one. To the Philippians, one. To the Colossians, one. To Timothy, two. To Titus, one. To Philemon, one. To the Hebrews, one. Likewise the Apocalypse of John the Apostle, one book. The Acts of the Apostles, one book. Likewise the Canonical Epistles, number seven. The Epistles of Peter the Apostle, two. The Epistle of James the Apostle, one.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Incipit ordo prophetarum","severity":"info","text":"This heading introduces a tripartite canonical list: prophets, histories, and New Testament writings, a standard structure in Latin canon lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Baruch","severity":"info","text":"Baruch is listed as a separate book attached to Jeremiah, reflecting its canonical acceptance in the Latin tradition, though it is deuterocanonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Epistolae Pauli numero XIV","severity":"info","text":"The count of fourteen Pauline epistles includes Hebrews, which was disputed in some early traditions but accepted in the Latin West by Sedulius's time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Epistolae Canonicae numero septem","severity":"info","text":"The seven Catholic Epistles (James, 1-2 Peter, 1-3 John, Jude) are listed here as a group, a standard collection in the Latin canon by the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item Apocalypsis Joannis Apostoli liber unus","severity":"caution","text":"The Apocalypse is listed as a single book by John the Apostle, but its apostolic authorship was questioned in some Eastern circles; the Latin tradition affirms it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Item ordo historiarum","severity":"info","text":"The 'order of histories' groups Job, Tobit, Judith, Esther, Ezra, and 1-2 Maccabees, a category distinct from the prophets and New Testament.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list does not specify whether Baruch is considered a separate book or an appendix to Jeremiah; the text 'e cum uno Baruch' suggests inclusion with Jeremiah.","The number of Maccabees books is given as two, but the Latin tradition sometimes included a third; here only two are listed."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Joannis Apostoli a Epist. una. Alterius Joannis presbyteri Epistolae duae. Judae Zelotes Epistola una.\n\nPost has omnes propheticas, et evangelicas, atque apostolicas, quas superius deprompsimus, Scripturas, quibus Ecclesia catholica per terrarum orbem a Deo fundata est, etiam intimandum putavimus, quod quamvis universae per orbem catholicae diffusae Ecclesiae quasi unus Christi thalamus sit, sancta tamen Romana Ecclesia a nonnullis synodicis constitutionibus caeteris ecclesiis praelata est: sed et evangelica voce Domini Salvatoris nostri primatum obtinuit: Tu es, inquit, Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam, et tibi dabo clores regni coelorum, et quodcumque ligaveris super terram, erit ligatum et in coelis: et quodcumque solveris super terram, erit solutum et in coelis. Addita est etiam societas beatissimi Pauli apostoli, vasis electionis, qui non diverso, sicut haeretici garriunt e, sed uno tempore, uno eodemque die, gloriosa morte cum Petro in urbe Roma sub Caesare Nerone agonizans, coronatus est: et pariter supradictam Romanam Ecclesiam Christo Domino consecrarunt, aliisque omnibus in universo mundo sua praesentia atque venerando triumpho praetulerunt. Est ergo prima Petri apostoli sedes Romana Ecclesia, non habens maculam, neque rugam, nec aliquid hujusmodi.","english":"One epistle of John the Apostle. Two epistles of the other John the Presbyter. One epistle of Jude the Zealot.\n\nAfter all these prophetic, evangelical, and apostolic Scriptures, which we have set forth above, by which the Catholic Church throughout the world was founded by God, we have also thought it necessary to declare that, although all the Catholic Churches spread throughout the world are like one bridal chamber of Christ, nevertheless the holy Roman Church has been elevated above the other churches by certain synodal constitutions; and also by the evangelical word of our Lord and Savior it obtained the primacy: \"You are,\" He says, \"Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it, and I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.\" The fellowship of the most blessed apostle Paul, the vessel of election, was also added, who not at a different time, as heretics prattle, but at one time, on one and the same day, dying a glorious death with Peter in the city of Rome under the emperor Nero, was crowned; and they together consecrated the aforementioned Roman Church to Christ the Lord, and preferred it to all others in the whole world by their presence and venerable triumph. Therefore, the first see of the apostle Peter is the Roman Church, having no spot, nor wrinkle, nor anything of the kind.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Joannis Apostoli a Epist. una. Alterius Joannis presbyteri Epistolae duae. Judae Zelotes Epistola una.","severity":"info","text":"The list distinguishes John the Apostle from John the Presbyter, reflecting a tradition that the second and third Johannine epistles were by a different author. 'Zelotes' for Jude identifies him with the Zealot party, a common patristic epithet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Tu es, inquit, Petrus, et super hanc petram aedificabo Ecclesiam meam","severity":"info","text":"This conflates Matthew 16:18–19 with a paraphrase, adding 'portae inferi non praevalebunt' from Matthew 16:18 and the binding/loosing formula from Matthew 16:19, but the wording is not a direct Vulgate citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"non diverso, sicut haeretici garriunt e, sed uno tempore, uno eodemque die","severity":"info","text":"The text asserts Peter and Paul died on the same day under Nero, countering heretical claims of a separation. This reflects the traditional date of 29 June, though historical evidence is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"sancta tamen Romana Ecclesia a nonnullis synodicis constitutionibus caeteris ecclesiis praelata est","severity":"info","text":"This passage is a key witness to the late antique development of Roman primacy, citing synodal constitutions and the Petrine commission. It was later used in medieval papal claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Post has omnes propheticas, et evangelicas, atque apostolicas, quas superius deprompsimus, Scripturas","severity":"info","text":"This sentence marks a transition from the biblical canon list to a declaration of Roman primacy, linking the two as part of the same authoritative tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"non habens maculam, neque rugam, nec aliquid hujusmodi","severity":"caution","text":"The phrase 'non habens maculam, neque rugam' is a metaphor for the Church's purity, but its application to the Roman see as 'without spot or wrinkle' is anachronistic for the 5th century and may reflect later interpolation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Alterius Joannis presbyteri' is ambiguous: it may refer to John the Presbyter of Papias, distinct from the apostle, or to a later figure. The text assumes two authors for the Johannine epistles.","The phrase 'a nonnullis synodicis constitutionibus' is vague; it does not specify which synods, leaving the basis of Roman primacy partly undefined."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Secunda autem sedes apud Alexandriam Petri a Marco nomine ejus discipulo atque evangelista consecrata est; ipseque in AEgyptum directus a Petro apostolo, verbum veritatis praedicavit, et gloriosum martyrium consummavit. Tertia vero sedes apud Antiochiam beatissimi apostoli Petri habetur honorabilis, et quod illam primitus quam Romam veniret, habitavit, et illic primum nomen Christianorum novellae gentis exortum est. Finis.\n\nPARS SECUNDA ET TERTIA.\n\nDecretum Gelasianum, ex mss. Vaticanis, necnon Paraphrasis ejusdem decreti. (Haec inter opera Gelasii melius collocanda reservamus, ubi, si placet, lege sis.)","english":"The second see, however, at Alexandria, was consecrated by Peter through his disciple and evangelist Mark; and he, sent into Egypt by the apostle Peter, preached the word of truth and completed a glorious martyrdom. The third see, at Antioch, is held honorable of the most blessed apostle Peter, both because he dwelt there first before coming to Rome, and because there the name of Christians first arose among the new people. The end.\n\nPART TWO AND THREE.\n\nThe Gelasian Decree, from the Vatican manuscripts, as well as a paraphrase of the same decree. (We reserve these to be better placed among the works of Gelasius, where, if you please, read them.)","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Secunda autem sedes apud Alexandriam","severity":"info","text":"The claim that Mark founded the see of Alexandria under Peter's authority is a late tradition, first attested in Eusebius and elaborated in later hagiography.","cites":[],"named_sources":["Eusebius of Caesarea"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Tertia vero sedes apud Antiochiam","severity":"info","text":"The tradition that Peter resided in Antioch before Rome and that the name 'Christian' originated there is found in early Christian sources, e.g., Acts 11:26 and later patristic writers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Finis. PARS SECUNDA ET TERTIA.","severity":"info","text":"The word 'Finis' marks the end of the first part of the decree; the following heading introduces the second and third parts, which are not included in this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Decretum Gelasianum, ex mss. Vaticanis, necnon Paraphrasis ejusdem decreti.","severity":"info","text":"This editorial note indicates that the Gelasian Decree is preserved in Vatican manuscripts and that a paraphrase exists; the editor reserves it for placement among Gelasius's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Haec inter opera Gelasii melius collocanda reservamus, ubi, si placet, lege sis.","severity":"caution","text":"The phrase 'lege sis' (read, if you please) is a polite editorial aside; the text is not part of the decree itself but a later editorial comment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage does not specify whether the 'second see' and 'third see' are ranked after Rome or after Jerusalem; the text assumes a Petrine hierarchy without explicit justification."],"confidence":"high","notes":[]}]}