Letter #9: "Pro Multis"

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Letter #9: "Pro Multis"

[2012-05-03]

[Engleză]

May 3, 2012 -- "Pro Multis"

"Qui pro vobis et pro multis effundetur." —The words of the consecration of the wine in the Mass, meaning literally "(my blood) which is poured out for you and for many"

"But when He added pro multis He wanted that there be understood the rest of those chosen (electos) from the Jews or from the Gentiles. Rightly therefore did it happen that for all (pro universis) were not said, since at this point the discourse was only about the fruits of the Passion which bears the fruit of salvation only for the elect." —Roman Catechism (the Catechism produced after the Council of Trent), 1566

"That consensus is shattered." —Pope Benedict XVI, letter to German bishops. April 14, 2012, referring to the consensus after the Second Vatican Council that the words "pro multis" could be better translated as "for all" instead of "for many"

A Decisive Letter

By now many of you will have heard that, just after Easter, Pope Benedict, though resting at Castel Gandolfo, picked up his pen to write a decisive letter to the German bishops' conference.

In his letter, dated April 14 (copy below both in German and in English translation), Benedict insisted that the German-speaking bishops translate the Latin words "pro multis" (literally: "for many") used at the moment of the consecration of the wine during Mass (in both the old and new liturgy) literally as "for many" ("für viele") and not "for all" ("für alle"), as they had been doing.

This action -- both the way the Pope acted and the argumentation he used -- has theological, philosophical, liturgical, ecclesial and moral implications; one could write a dissertation about it, and I am sure some will, someday.

But, essentially, for our purposes here and now, it means three things:

(1) that Pope Benedict, though now 85, and obviously more tired than he was a few years ago, is still able to take decisive action, and this suggests we may expect more decisive actions from him in future, despite his age;

(2) that Benedict continues to employ dialogue, reason, and persuasion as his preferred tools in contested matters; rather than simply saying "translate it this way, and that's final," he spends considerable time and effort to engage his interlocutors (the German bishops) and explain to them why the words should be translated in the way he wishes; and

(3) that Benedict continues, through a process of slow steps -- too slow for many traditionalists, too fast for most progressives -- to restore traditional Catholic teaching, in keeping with his prime task as Pope of defending the depositum fidei ("deposit of the faith") against temptations to innovate -- powerful temptations, which have in the post-conciliar period swayed many to give up what was handed down in order to keep in step with a presumed "spirit of the times" which has often turned out to be a spirit of confusion and of rejection of key Catholic doctrines, despite protestations to the contrary.

In short, Benedict is still decisive, he still has a powerful, reasoning mind, and seems today, in fact, more intent than ever to defend the deposit of the faith.

But I would stress one point in this regard: those who fear "the conservative Pope," fearing that burdens too heavy to bear will once again be placed upon the shoulders of the faithful, should know that Benedict, pyschologically and pastorally, has never been, and is not now, a cruel person, a rigorist who would demand that people obey his commands, or even Church rules, without understanding them, their goal and value, and therefore without assenting to them in conscience; rather, as a professor and as a pastor, he values reason, and the assent of reason, as a complement to willing assent to Church teaching. This is the essence of his pastoral method.

He privileges the person, and that aspect of the person which is most precious, the conscience, and continues to attempt to form that conscience, even in our age of considerable confusion, and ignorance.

And the goal of this effort is not to make people submit to a distant, incomprehensible "diktat," but to defend and restore a form of Christian worship, and of Christian life, which brings to men and women the graces of clarity, truth, reason, and, ultimately, blessedness, which is the true name of happiness.

So when Benedict acts to restore an element of Catholic tradition, he is not acting to curtail human joy, but to protect true human joy, though not many seem to understand this, and so criticize him sharply.

That said, the main point has been made.

It remains to be said that Benedict was so anxious to persuade the German bishops of the rightness of this translation, that he took the time to explain the whole post-conciliar period, in miniature, rather than simply quoting the Roman Catechism, which dealt with this matter in a quite clear way 450 years ago.

This is what the Roman Catechism, promulgated after the Council of Trent says about the words "pro multis":

"But the words which are added for you and for many (pro vobis et pro multis), were taken some of them from Matthew (26: 28) and some from Luke (22: 20) which however Holy Church, instructed by the Spirit of God, joined together. They serve to make clear the fruit and the benefit of the Passion. For if we examine its value (virtutem), it will have to be admitted that Blood was poured out by the Savior for the salvation of all (pro omnium salute sanguinem a Salvatore effusum esse); but if we ponder the fruit which men (homines) will obtain from it, we easily understand that its benefit comes not to all, but only to many (non ad omnes, sed ad multos tantum eam utilitatem pervenisse). Therefore when He said pro vobis, He meant either those who were present, or those chosen (delectos) from the people of the Jews such as the disciples were, Judas excepted, with whom He was then speaking. But when He added pro multis He wanted that there be understood the rest of those chosen (electos) from the Jews or from the gentiles. Rightly therefore did it happen that for all (pro universis) were not said, since at this point the discourse was only about the fruits of the Passion which bears the fruit of salvation only for the elect (delectis). And this is what the words of the Apostle aim at: Christ was offered up once in order to remove the sins of many (ad multorum exhaurienda peccata Heb 9:28); and what according to John the Lord says: I pray for them; I do not pray for the world, but for those whom you gave to Me, for they are Yours (John 17:9). Many other mysteries (plurima mysteria) lie hidden in the words of this consecration, which pastors, God helping, will easily come to comprehend for themselves by constant meditation upon divine things and by diligent study. (translated from the Roman Catechism, Part II, ch. 4 (264.7-265.14), taken from the original Latin in Catechismus Romanus seu Catechsimus ex decreto Concilii Tridentini ad parochos …. Editio critica. Libreria Editrice Vaticana, 1989, p. 250. Cf. The Catechism of the Council of Trent. Trans. John A. McHugh & Charles J. Callan. Joseph F. Wagner, Inc.: New York, 1934, pp. 227-28.)

Here is some background to this story:

On October 17, 2006 -- so, more than 5 years ago -- the Congregation for Divine Worship and the Discipline of the Sacraments sent a circular (No. 467/05/L) to Presidents of Episcopal Conferences on the question of the translation of "pro multis." It noted that a 1974 declaration by the Congregation for the Doctrine of the Faith had pointed out that "for all" is not a literal translation of "pro multis", nor of the words "περὶ πολλῶν" in Matthew 26:28 or "ὑπὲρ πολλῶν" in Mark 14:24. "For all," it said, is not so much a translation as "an explanation of the sort that belongs properly to catechesis." It then directed the Episcopal Conferences to make an effort, in line with the Instruction Liturgiam authenticam, to translate the words pro multis "more faithfully."

So the Pope was dealing with an issue that the Vatican had asked the German bishops to address more than five years ago.

In English-speaking countries, the revised translation was ordered to be used from 2011 on, and this has taken place.

Some German-speaking episcopal conferences have been more reluctant to make the change. Now, in his April 14, 2012, personal letter to the German bishops, Pope Benedict XVI stresses the importance of using the literal translation.

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Here is a useful summary published today by Sandro Magister, though he does not name the author of the piece. His remarks about John Paul II's attitude to this particular issue are very interesting, and especially important is the story he tells of the protest of Cardinal Ratzinger a few days before John Paul's death in 2005 against a wording used in a text John Paul did sign, but perhaps (this article suggests) while not in full possession of his faculties. I send the piece in its entirety, with those two sections bold-faced:

Vatican Diary

"For many" or "for all"? The right answer is the first

Benedict XVI writes as much to the German bishops. And he wants the whole Church to respect the words of Jesus at the Last Supper, without inventing others like in the postconciliar missals. The complete text of the pope's letter

by ***

VATICAN CITY, May 3, 2012 – The Churches of various nations of the world are restoring one after another, in the Mass, the words of the consecration of the chalice taken verbatim from the Gospels and in use for centuries, but in recent decades replaced almost everywhere with a different translation.

While the traditional text in its foundational Latin version still says: "Hic est enim calix sanguinis mei […] qui pro vobis et pro multis effundetur," the new postconciliar formulas have read into "pro multis" an imaginary "pro omnibus." And instead of "for many," they have translated "for all."

Already in the last phase of the pontificate of John Paul II, the attempt was made by a few Vatican officials, including Joseph Ratzinger, to revive in the translations fidelity to "pro multis." But with no success.

Benedict XVI has taken the situation in hand personally. Proof of this is in the letter that he wrote last April 14 to the bishops of Germany.

The complete translation of the letter is reproduced further below. In it, Benedict XVI summarizes the main issues of the controversy, to substantiate better his decision to restore a correct translation of "pro multis."

But in order to understand the context thoroughly, it is helpful to recall a few elements here.

*

In the first place, in addressing his letter to the bishops of Germany, Benedict XVI also intends to address through them the bishops of the other German-speaking regions: Austria, the German cantons in Switzerland, South Tyrol in Italy.

If in Germany, in fact, although with strong resistance, the episcopal conference recently opted to translate "pro multis" no longer with "für alle," for all, but with "für viele," for many, in Austria this is not the case.

And not in Italy either. In November of 2010, in a vote, out of 187 voting bishops only 11 sided with "per molti." An overwhelming majority voted in favor of "per tutti," indifferent to the Vatican guidelines. Shortly beforehand, the episcopal conferences of the sixteen Italian ecclesiastical regions, with the sole exception of Liguria, had spoken out for the retention of the formula "per tutti."

In other parts of the world they are returning to the use of "for many": in Latin America, in Spain, in Hungary, in the United States. Often with disagreement and disobedience.

But Benedict XVI clearly wants to see this one all the way through. Without impositions, but urging the bishops to prepare the clergy and the faithful, with appropriate catechesis, for a change that must come no matter what.

After this letter, it is therefore easy to predict that "per molti" will also be restored in the Masses celebrated in Italy, in spite of the contrary vote of the bishops in 2010.

The new version of the missal, approved by the Italian episcopal conference, is currently under examination by the Vatican congregation for divine worship. And on this point it will certainly be correct according to the pope's guidelines.

*

A second annotation concerns the continual obstacles that the restoration of a correct translation of "for many" has encountered on its way.

Until 2001, the proponents of more "free" translations of the liturgical texts appealed to a document put together in 1969 by the "Consilium ad exsequendam Constitutionem de Sacra Liturgia," the secretary of which was Monsignor Annibale Bugnini, an unsigned document unusually drafted in French, ordinarily cited by its first words: "Comme le prévoit."

In 2001, the Congregation for Divine Worship published an instruction, "Liturgiam Authenticam," for the correct implementation of the conciliar liturgical reform. The text, dated March 28, was signed by Cardinal Prefect Jorge Arturo Medina Estevez and by archbishop secretary Francesco Pio Tamburrino, and had been approved by John Paul II in an audience granted eight days before by Cardinal Secretary of State Angelo Sodano.

Recalling that the Roman rite "has its own style and structure that must be respected in so far as possible in translation," the instruction recommended a translation of the liturgical texts that would be "not so much a work of creative inventiveness as one of fidelity and exactness in rendering the Latin texts into a vernacular language." Good translations – the documents prescribed – "must be freed from exaggerated dependence on modern modes of expression and in general from psychologizing language."

The instruction "Liturgiam Authenticam" didn't even cite "Comme le prévoit." And it was a voluntary omission, to deprive that text definitively of an authority and officiality that it had never had.

But in spite of that, the instruction encountered extremely strong resistance, even within the Roman curia, so much so that it was ignored and contradicted by two subsequent pontifical documents.

The first is the encyclical of John Paul II "Ecclesia de Eucharistia" of 2003. In paragraph 2, where it recalls the words of Jesus for the consecration of the wine, it reads: "'Take this, all of you and drink from it: this is the 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' (cf. Mt 14:24; Lk 22:20; 1 Cor 11:25)." The "for all" there is a variation that has no basis in the biblical texts cited, evidently introduced from listening to the translations present in the postconciliar missals.

The second document is the last of the letters that John Paul II customarily addressed to priests each Holy Thursday. It was dated Policlinico Gemelli, March 13 2005, and in the fourth paragraph said:

"'Hoc est enim corpus meum quod pro vobis tradetur.' The body and the blood of Christ are given for the salvation of man, of the whole man and of all men. This salvation is integral and at the same time universal, because no one, unless he freely chooses, is excluded from the saving power of Christ's blood: 'qui pro vobis et pro multis effundetur.' It is a sacrifice offered for 'many,' as the Biblical text says (Mk 14:24; Mt 26:28; cf. Is 53:11-12); this typical Semitic expression refers to the multitude who are saved by Christ, the one Redeemer, yet at the same time it implies the totality of human beings to whom salvation is offered: the Lord's blood is 'shed for you and for all,' as some translations legitimately make explicit. Christ's flesh is truly given 'for the life of the world' (Jn 6:51; cf. 1 Jn 2:2)."

John Paul II had his life hanging from a thread, he would be dead about twenty days later. And it was a Pope in this condition, without even the strength to read anymore, who was made to sign a document in favor of the formula "for all."

At the Congregation for the Doctrine of the Faith, which had not been given the text ahead of time, the matter was noted with disappointment. So much so that a few days later, on March 21, Monday of Holy Week, in a tumultuous meeting of the heads of some dicasteries of the curia, Cardinal Ratzinger registered his protests.

And less than a month later, Ratzinger was elected pope. Announced to the world with visible satisfaction by Cardinal Protodeacon Medina, the same who had signed the instruction "Liturgiam Authenticam."

*

With Benedict XVI as Pope, the restoration of a correct translation of "pro multis" immediately became an objective of his "reform of the reform" in the liturgical arena.

He knew that he would encounter tenacious opposition. But in this arena he has never been afraid of making tough decisions, as proven by the 2007 motu proprio "Summorum Pontificum" for the liberalization of the Mass in the ancient rite.

One fact of great interest is the manner in which Benedict XVI wants to implement his decisions. Not exclusively with peremptory orders, but through persuasion.

Three months after his election as Pope, he had the congregation for worship, headed at the time by Cardinal Francis Arinze, conduct a survey among the episcopal conferences to find out their views on the translation of "pro multis" with "for many."

Having gathered these views, on October 17, 2006, at the instructions of the pope, Cardinal Arinze sent a circular letter to all the episcopal conferences, listing six reasons in favor of "for many" and urging them – wherever the formula "for all" was in use – to "undertake the necessary catechesis of the faithful" in view of the change.

It is the catechesis that Benedict XVI suggests be made in Germany in particular, in the letter he sent to the German bishops last April 14. In which he points out that it does not appear to him that this pastoral initiative authoritatively suggested six years ago has ever been undertaken.

Two marginal notes on the papal text: 1) The "Gotteslob" is the common book of hymns and prayers in use in the German-speaking Catholic dioceses. 2) The citation "May thanks be given to the Lord who, by his grace, has called me into his Church..." is the last verse of the first stanza of a song frequently sung in German churches: "Fest soll mein Taufbund immer stehen".

======================

Sursa: www.InsideTheVatican.com

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