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Textual Criticism
Bull "Cantate Dómino" of Eugene IV and the Council of Florence
for the Syrian Jacobites,  4 February 1441 OS (1442 NS)

1 September AD 2009
Saint Giles, Abbot

    A visitor from Cambridgeshire in England has offered some interesting observations about variations in the texts of our paragraph from Cantate Dómino in the "Words of Consecration" section--this time in various Latin texts.   Here are the three variants in the Latin texts, followed by the visitors comments.

    And here are the comments on the three by our visitor from Cambridgeshire in England:

With reference to (A), I query the following points:

1. The lack of an initial capital letter for "domini" and "apostolorum".
2. The correct spelling of "presentibus", "eterni" and "misterium".
3. The insertion of "Petri et Pauli" after "Apostolorum".
4. The insertion of "domini" after "In consecratione corporis".
5. The correct tense of "consuevit".
6. Reductions in punctuation.

Concerning item 3.

Its better to be specific, and have it confirmed that the Roman custom derives from Peter and Paul, rather than from any other of the Apostles. But could this be a gloss that has been added at some time to make explicit what was implicit in the original text? It conflicts with Deferrari’s translation.

Concerning item 4.

Is this also a gloss, and, indeed, a quite unnecessary one? This insertion also conflicts with Deferrari’s translation.

Consuevit = 3.sg perfect active indicative = has been accustomed.

Consueverat = 3.sg pluperfect active indicative = had been accustomed = Deferrari’s translation

"had been accustomed" suggests the cessation of a former custom. Seemingly to correct this impression, Deferrari has added the adverb "always".

Latin Documenta Catholica Omnia	English  Transcribed from Deferrari	Spanish Mercaba
Verum quia in suprascripto decreto Armenorum non est explicata forma verborum quibus in consecratione corporis et sanguinis domini sacrosancta Romana ecclesia apostolorum Petri et Pauli doctrina et auctoritate firmata semper uti consuevit illam presentibus duximus inserendam.  In consecratione corporis domini hac utitur forma verborum: hoc est enim corpus meum.  Sanguinis vero: hic est enim calix sanguinis mei novi et eterni testamenti misterium fidei qui pro vobis et pro multis effundetur in remissionem peccatorum. [Emphasis added]	But since in the above written decree of the Armenians the form of the words, which in the consecration of the body and blood of the Lord the holy Roman Church confirmed by the teaching and authority of the Apostles had always been accustomed to use, was not set forth, we have thought that it ought to be inserted here. In the consecration of the body the Church uses this form of the words: "For this is my body"; but in the consecration of the blood, it uses the following form of the words: "For this is the chalice of my blood, the new and eternal testament, the mystery of faith, which will be poured forth for you and many for the remission of sins." [Emphasis added]	Mas como en el antes citado Decreto para los armenios no fue explicada la forma de las palabras de que la Iglesia Romana, fundada en la autoridad y doctrina de los Apóstoles, acostumbró a usar siempre en la consagración del cuerpo y de la sangre del Señor, hemos creído conveniente insertarla en el presente. En la consagración del cuerpo, usa de esta forma de palabras: Este es mi cuerpo; y en la de la sangre: Porque éste es el cáliz de mi sangre, del nuevo y eterno testamento, misterio de fe, que por vosotros y por muchos será derramada en remisión de los pecados. [Emphasis added]

    Just for the record, the translation I now believe to be inaccurate insofar as it omits "the mystery of faith," is found at (at least) the following three URLS,  The typography is similar enough to suggest that all three have a common source.   www.dailycatholic.org/history/17ecum11.htm, www.ewtn.com/library/COUNCILS/FLORENCE.HTM#5, and www.piar.hu/councils/ecum17.htm  At the site http://catholicism.org/cantate-domino.html several paragraphs are missing including the one in question--perhaps because the Bull was being quoted only for its statement that "those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life...."

     I make no claim that the omission was deliberate.  It is possible that the confusion was triggered by the fact that the Copts, and Syrians for whom the decree was written, do not have the phrase "the mystery of faith" in their form.  Nonetheless it is clear that the Bull addresses "the form of words which the holy Roman Church" employs.

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