Change In The Liturgy

[Tally Marx]

[url="http://www.usccb.org/romanmissal/examples.shtml"]http://www.usccb.org/romanmissal/examples.shtml[/url]

In the Present Text, in the First Eucharistic Prayer of the Roman Canon, the priest says:

[quote]Take this, all of you, and drink from it: this is the [b]cup[/b] of my blood, the blood of the new and [b]everlasting[/b] covenant. [b]It[/b] will be [b]shed[/b] for you and [b]for all so that sins may be forgiven.[/b] Do this in memory of me. [/quote]


In the New Text, he will say:

[quote] Take this, all of you, and drink from it: [b]for[/b] this is the [b]chalice[/b] of my Blood, the Blood of the new and [b]eternal[/b] covenant[b]; which[/b] will be [b]poured out[/b] for you and [b]for many for the forgiveness of sins.[/b] Do this in memory of me. [/quote]


I was just wondering if anyone could tell me why Jesus' Blood was shed for "many", instead of "all".

Thank you for your time and any help you may have to offer!

Pax et bonum,
~Tally Marx

[Theoketos]

Multis means for sure many, might mean all, also it might mean all and many at the same time in a manner of speaking. There is a huge debate about what exactly Christ means here.

Really, you probably have to ask our Lord, for He said it. Mt 28:20

English

For this is my blood of the new testament, which shall be shed for many unto remission of sins.

Latin

Hic est enim sanguis meus novi testamenti, qui pro multis effundetur in remissionem peccatorum.

Greek

οῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν.

Basically, not everyone is saved (Well, most likely, though we can hope that all make it to Heaven, but seriously goats go to Hell.). SO to re-enforce the possibility of Hell and reflect the original meaning to get to the deep theology, the new translation is accurate.

Technically, for all, can mean something what Christ meant and the Church teaches, but translating it that way, it is really easy to misunderstand the theology.

[cappie]

Critics of the current translation have argued, since it first appeared, that rendering pro multis as "for all" not only distorts the meaning of the Latin original, but also conveys the impression that all men are saved, regardless of their relationship with Christ and his Church. The more natural translation, "for many," more accurately suggests that while Christ's redemptive suffering makes salvation available to all, it does not follow that all men are saved.

Cardinal Arinze, the then prefect of the Congregation for Divine Worship, in his letter to the presidents of episcopal conferences, on November 18, 2006 explains the reasons for the Vatican's decision to require

The Synoptic Gospels (Mt 26,28; Mk 14,24) make specific reference to “many” for whom the Lord is offering the Sacrifice, and this wording has been emphasized by some biblical scholars in connection with the words of the prophet Isaiah (53, 11-12). It would have been entirely possible in the Gospel texts to have said “for all” (for example, cf. Luke 12,41); instead, the formula given in the institution narrative is “for many”, and the words have been faithfully translated thus in most modern biblical versions.

The Roman Rite in Latin has always said pro multis and never pro omnibus in the consecration of the chalice.

The anaphoras of the various Oriental Rites, whether in Greek, Syriac, Armenian, the Slavic languages, etc., contain the verbal equivalent of the Latin pro multis in their respective languages.

“For many” is a faithful translation of pro multis, whereas “for all” is rather an explanation of the sort that belongs properly to catechesis.

The expression “for many”, while remaining open to the inclusion of each human person, is reflective also of the fact that this salvation is not brought about in some mechanistic way, without one’s willing or participation; rather, the believer is invited to accept in faith the gift that is being offered and to receive the supernatural life that is given to those who participate in this mystery, living it out in their lives as well so as to be numbered among the “many” to whom the text refers.

In line with the instruction Liturgiam Authenticam, effort should be made to be more faithful to the Latin texts in the typical editions.