Pope Benedict XVI on "For Many"

One of the hotly debated changes in the new English translation of the Roman Missal is the change of “for all” (Latin, pro omnibus) into “for many” (Latin, pro multis) in the last supper narrative as found in the Eucharistic Prayers of the Mass.

The present prayer reads: Take this, all of you, and drink from it: this is cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all, so that sins may be forgiven. Do this is memory of me.

While the new prayer reads: Take this, all of you, and drink from it, for this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me.

Although this change does not affect the response of the congregation, yet it touches on the meaning and significance of the self-giving love of Jesus on the cross, of which the Eucharist is a memorial. Didn’t Jesus die ‘for all’? Isn’t the Lord’s offer of salvation ‘for all’? Why replace it with ‘for many’?

Pope Benedict XVI wrote a letter to the German Bishops’ Conference dated April 14, 2012. In the letter the Pope expounds on the Church’s preference to use the literal translation “for many” rather than the interpretation “for all.” At the same time, affirming the value of “for all” in the complete understanding of “for many.” This write up is a humble attempt to present the highlights of this enlightening work of the Pope (for the full text of the letter see the archive).

The Pope starts by unequivocally asserting the fundamental faith of the Church that truly Jesus died for all; that his offer of salvation is for all. This is attested by numerous passages from the sacred scriptures. Allow me to cite a couple: first, from the letter of St. Paul to the Romans 8:32. It says, “He who did not spare his own Son but handed him over for us all, how will he not also give us everything else along with him?” God the Father has handed over the Son for us all. Second, also from St. Paul in his second letter to the Corinthians 5:15, it says, “He indeed died for all, so that those who live might no longer live for themselves but for him who for their sake died and was raised.” Jesus Christ indeed died for all of us. His offer of reconciliation and forgiveness is truly universal. Then, we may ask, why replace “for all” with “for many”?

When one goes to the original Latin text of the Last Supper narrative, one sees that the original text uses pro multis which in English is translated as “for many” and not pro omnibus which in English is rendered as “for all.” It is presupposed that the Latin text pro multis is a faithful translation of the original language of the New Testament which is Greek. The use of pro multis in the Last Supper narrative is found both in the gospels of Mark (14:24) and Matthew (26:28). This is not found in gospel of Luke, since Luke uses pro vobis, i.e. “for you.” While in the gospel of John, the story of the washing of the feet takes the place of a last supper narrative. Thus, in Mark and Matthew, Jesus described his self-giving love as expressed in the last supper, as “for many.” Why?

The Pope explains that Jesus during the Last Supper was aligning himself to the great prophet Isaiah. Jesus knew the Law and the Prophets. Several times in the gospel, Jesus commented on them. He even corrected interpretations about them in light of the coming of the Messiah. And so, in the last supper, in anticipation of the great sacrifice of the cross, Jesus was connecting himself to the prophesy of Isaiah, particularly the prophesy on the suffering servant of the Lord.

In Isaiah 53:11-12 we read: Because of his affliction he shall see the light in fullness of days; Through his suffering, my servant shall justify many, and their guilt he shall bear. Therefore I will give him his portion among the great, and he shall divide the spoils with the mighty, Because he surrendered himself to death and was counted among the wicked; And he shall take away the sins of many, and win pardon for their offenses.

Without even going deeply into these words of Isaiah, one can easily relate this description to Jesus: through his suffering, my servant shall justify many, and their guilt he shall bear… he surrendered himself to death and was counted among the wicked… he shall take away the sins of many, and win pardon for their offenses.

In the Last Supper, Jesus was being faithful to the words of Isaiah. Thus, proclaiming that he is the fulfillment of the words of Isaiah; that indeed, he is the suffering servant of the Lord.

By using “for many,” Jesus respects the words of Isaiah. In the same way, by using “for many,” the Church is being faithful to the words of Jesus. The Pope calls this “double faithfulness.” By using “for many” the Church does not want to break this reverent chain of fidelity. Here is the heart of the Church’s insistence in using “for many.”

Yet, the Pope does not readily dimiss “for all” for in his mind “for all” is the correct interpretation of “for many.” Telling us as it were, that even though in the Holy Mass we hear the priest proclaims that Jesus offers his blood “for many,” in truth, he does so “for all.”

So, how should we understand “for many”? First, it is scriptural; “for many” is what we see in Isaiah, in the gospels of Mark and Matthew. Second, it is historical. When Jesus gathered his apostles in the Upper Room and offered to them bread and wine as memorial of his self-sacrifice, he used “for many.” Third, it is concrete; that in fact, in the last supper, not everybody was there, not all were there, Jesus was giving himself concretely “for many.” Lastly, it is missionary. Because the salvific love of Jesus is “for all” and Jesus was giving himself concretely at the last supper only “for many,” the “many” has received the mission to reach out and go forth so that the universality of Christ’s salvation may be fulfilled in “all.”

I admit that for the most part this “for many” in the Eucharistic Prayer of the Holy Mass can easily pass without anyone stopping and asking “why.” But for those who mind, for those who truly pray the Mass, for those who care for how the Church expresses the truth of her faith in the prayers of the liturgy, may these words of Pope Benedict XVI aid us in renewing our intimacy with the living God.

STATEMENT of the Philippine Academy of Liturgical Research

As the fiftieth anniversary of Vatican II’s Constitution on Sacred Liturgy (SC) approaches (December 4, 2013), the Philippine Academy of Liturgical Research states its full support of the Council’s fundamental principle of liturgical reform, namely “the full, active, and conscious participation” (cf. SC 14) of all God’s people in liturgical celebrations especially the Holy Mass.

While the Academy respects the use of the Tridentine Missal on account of genuine pastoral and spiritual need of some of the faithful, it urges the clergy and the faithful to be always mindful of the fundamental principle of the reform.

The Council desired that the rites and prayers of the liturgy should be made understandable so that the faithful could grasp with ease the meaning of the ceremonies and prayers. In this way they are enabled to enter more fully into the mystery of Christ and the Church and be spiritually renewed (cf. SC 34). Thus, besides catechesis, the reform was carried out by simplifying the rites, allowing the use of vernacular languages, and encouraging inculturation (cf. SC 37-40). Over the years the Council’s liturgical reform was actualized by the Holy See and the local Churches. Consequently, the Filipino faithful continue to be spiritually enriched through their active participation in the worship of the Church.

The Academy joins the entire Church in the celebration of the fiftieth anniversary of the Constitution on Sacred Liturgy, giving thanks to Jesus Christ, the Divine Leitourgos. Through the Council, he granted to the whole Church, especially the Filipino faithful, the inestimable gift of active participation, inclusive of lay involvement in liturgical ministry.

Unwarranted innovations, often verging on banality and even abuse, tend to obscure the purpose of the conciliar reform. The Academy considers it a duty to remind the clergy and faithful about the sacred character of every liturgical celebration. The liturgy of Vatican II, if celebrated devoutly and with decorum, provides ample means to encounter God in prayer and to experience what it means to be Church.

That in all things God may be glorified.

April 13, 2012

INCENSE by Fr. Romano Guardini

"AND I saw an angel come and stand before the altar, having a  golden censer; and there was given to him much incense, and the  smoke of the incense of the prayers of the saints ascended up  before God from the hand of the angel." So writes Saint John in  the mysterious book of the Apocalypse.  The offering of an incense is a generous and beautiful rite. The  bright grains of incense are laid upon the red-hot charcoal, the  censer is swung, and the fragrant smoke rises in clouds. In the  rhythm and the sweetness there is a musical quality; and like  music also is the entire lack of practical utility: it is a  prodigal waste of precious material. It is a pouring out of  unwithholding love.  

"When the Lord was at supper Mary brought the spikenard of great  price and poured it over his feet and wiped them with her hair,  and the house was filled with the odor of the ointment." Narrower  spirits objected. "Whereto this waste?" But the Son of God has  spoken, "Let her alone. She hath done it against my burial."  Mary's anointing was a mystery of death and love and the sweet  savour of sacrifice.  The offering of incense is like Mary's anointing at Bethany. It  is as free and objectless as beauty. It burns and is consumed  like love that lasts through death. 

And the arid soul still takes  his stand and asks the same question: What is the good of it?  It is the offering of a sweet savour which Scripture itself tells  us is the prayers of the Saints. Incense is the symbol of prayer.  Like pure prayer it has in view no object of its own; it asks  nothing for itself. It rises like the Gloria at the end of a  psalm in adoration and thanksgiving to God for his great glory.  It is true that symbolism of this sort may lead to mere  aestheticism. There are imaginations in which the fragrant clouds  of incense induce a spurious religiosity; and, in such instances,  when it does so, the Christian conscience does right to protest  that prayer should be made in spirit and in truth. But though  prayer is a plain, straight-forward business, it is not the so- much-for-so-muchness which the niggardly imagination and  fleshless heart of the religious Philistine would make of it. The  same spirit persists that produced the objection of Judas of  Kerioth. Prayer is not to be measured by its bargaining power; it  is not a matter of bourgeous common sense.  Minds of this order know nothing of that magnanimous prayer that  seeks only to give. Prayer is a profound act of worship, that  asks neither why nor wherefore. It rises like beauty, like  sweetness, like love. The more there is in it of love, the more  of sacrifice. And when the fire has wholly consumed the  sacrifice, a sweet savour ascends.   

LITURGY AS THE PRESENCE OF CHRIST

“In the Christian rite, the reality of Christ is made present […]”
- Salvatore Marsili

The primary function of the liturgical rite is not the expression of interior disposition but the realization in the Church of the history of salvation, the climax and center of which is the Paschal Mystery of Jesus Christ. Through the rites of the liturgy humanity is put into a vivid contact with the mystery of salvation; the unique and unrepeatable event of Christ is made present and communicated for the salvation of all. The liturgy extends the saving gift of God and continues the Christ-event in the here and now of the Church. This sublime presence of the saving work of God is referred to as “the ‘hodie’ of the divine saving action.” Salvation, ever new and relevant, is actualized in the liturgy, “accomplished in time but not confined to time, without repeating it, nor bringing us back to that past historical time when it took place.”

Liturgy as actualization of the Paschal Mystery is possible because in the liturgy Jesus himself is present. Liturgy is considered as presence of Christ. It is this “real presence” of Jesus that makes the liturgy shine with immeasurable dignity and genuine effectiveness. It is characterized by an “irreplaceable greatness” in realizing the sanctification of the church and expressing human worship and adoration. This presence of Christ is revealed in the different moments of the liturgical celebration through signs and symbols in the rites that are distinct and proper to the particular moment. This way, in the liturgy Christians are able to experience the presence of Christ and participate in his saving action; man obtains the salvation hoped for. In this participation man is formed into the image of Christ and becomes Christ’s presence in situations where he finds himself. This participation in the salvific work of Jesus is possible because liturgy is essentially a memorial – “understood to be an action whose symbolic components of gestures, movements, words and objects evoke in various modes and degrees a saving event or reality.”