Posted on 06/04/2003 10:52:42 AM PDT by Hermann the Cherusker
Deinde calicem in manus vini sustulit eisque dixit: "Accipite et bibite omnes: hic calix novum aeternumque testamentum est in sanguine meo, qui pro vobis funditur et pro omnibus in remissionem peccatorum" (cfr Mc 14, 24; Lc 22, 20; 1 Cor 11, 25).
In the New Vulgate, we read:
Mattheaum 26.27-28 "Et accipiens calicem, gratias egit et dedit illis dicens: 'Bibite ex hoc omnes: hic est enim sanguis meus novi testamenti, qui pro multis effunditur in remissionem peccatorum.'"
Marcum 14.24 "Et ait illis: 'Hic est sanguis meus novi testamenti, qui pro multis effunditur.'"
The Catechism of Trent explains the use of "pro multis" instead of "pro omnibus" in its section on the Eucharist:
The additional words for you and for many, are taken, some from Matthew, some from Luke, but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion. For if we look to its value, we must confess that the Redeemer shed His blood for the salvation of all; but if we look to the fruit which mankind have received from it, we shall easily find that it pertains not unto all, but to many of the human race. When therefore ('our Lord) said: For you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking. When He added, And for many, He wished to be understood to mean the remainder of the elect from among the Jews or Gentiles.
With reason, therefore, were the words for all not used, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation. And this is the purport of the Apostle when he says: Christ was offered once to exhaust the sins of many; and also of the words of our Lord in John: I pray for them; I pray not for the world, but for them whom thou hast given me, because they are thine.
Pinging some of the Catholic FReepers.
Pope John Paul II's Encyclical purposefully misquotes the Gospels in such a way as to make the formula for the consecration of the wine heretical. Even the Novus Ordo in Latin does not do this.
The heresy being stated is that Christ shed his blood for the remission of the sins of all men. This is called universalism - the belief that everyone will be saved. The correct doctrine is that Christ's sacrifice was made for all men, but is effective only for the elect. The final words ("for you and for many for the remission of sins") in the form of consecration for the wine is the determination of the predicate ("This is the chalice of my blood").
If this is changed to "for you and for all for the remission of sins" as is done in the English translation to the Novus Ordo, and as is done in this Encyclical, the statement is saying that Christ's sacrifice was effective "for all", so all men are saved. Hebrews says: "So also Christ was offered once to exhaust the sins of many." (9.28) and "For by one oblation he hath perfected for ever them that are sanctified." (10.14) Saying "for all" implies a belief that "all mankind" is sanctified by the offering of Christ, and not merely the elect, or rather, tha the elect includes all mankind.
I believe the arguments surrounding this difference in words relates to different concepts of salvation.
Christ did indeed die for all of mankind... unless you are a Calvinist and believe that He created some men to be consigned to hell. Many do not hear Him or listen to Him and therefore, not all are sanctified by His sacrifice.
This stuff is splitting hairs.
Jesus Christ is my Savior, your Savior and the Savior of each and every human being. He does not, however, interfere with the free will given to each of us as a divine gift. He leaves us free to choose hell and, unfortunately, many do.
I disagree. This appears to be a deliberate mistranslation of the very words spoken by Christ (I believe it's deliberate because it hasn't been corrected after so many years). All of the principal modern English translations of the Bible translate Christ's words as "for many". Pay close attention at the next Palm Sunday Novus Ordo Mass you attend. The Gospel will likely conflict with the Consecration.
Which is correct?
"This is the Chalice of my blood, the New and Eternal Testament, which shall be shed for you and for many, for the remission of sins."
Saying "many" here determines who the "blood" has effectual power to cause "the remission of sins" for. If you say all, you say all have their sins forgiven by it and are going to heaven.
The Church teaches us:
Canon 4. Likewise, concerning the redemption of the blood of Christ, because of the great error which has arisen from this cause, so that some, as their writings indicate, declare that it has been shed even for those impious ones who from the beginning of the world even up to the passion of our Lord, have died in their wickedness and have been punished by eternal damnation, contrary to the prophet: "O death, I will be Thy death, O hell, I will be thy bite." [Osee 13.14]; it seems right that we should simply and faithfully hold and teach according to the evangelical and apostolic truth, because we hold this price to have been paid for those concerning whom our Lord Himself says: "As Moses lifted up the serpent in the desert, so it is necessary that the Son of man be lifted up, that all, who believe in Him, may not perish, but may have eternal life" [John 3.14 ff.], and the Apostle: "Christ," he said, "once has been offered to exhaust the sins of many" [Heb. 9.28]. (Council of Valence III, AD 855, Denzginer 323)
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