Institution Narratives - Revision history

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	!rowspan="8"\|Matthew		!rowspan="8"\|Matthew
	\|align="right"\|[http://www.usccb.org/bible/matthew/10:42 10:42]		\|align="right"\|[http://www.usccb.org/bible/matthew/10:42 10:42]
	\|And whoever gives only a '''cup''' of cold water to one of these little ones to drink because he is a ~~discipleâ€”amen~~, I say to you, he will surely not lose his reward.		\|And whoever gives only a '''cup''' of cold water to one of these little ones to drink because he is a disciple — amen, I say to you, he will surely not lose his reward.
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	\|align="right"\|[http://www.usccb.org/bible/matthew/20:22 20:22]		\|align="right"\|[http://www.usccb.org/bible/matthew/20:22 20:22]

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	\|- style="background:#F4FFEC"		\|- style="background:#F4FFEC"
	!style="background:#F4FFEC"\|<!-- liturgy --> ''for''<ref name="for">Jimmy Akin, [http://www.jimmyakin.org/2005/03/enim.html "Enim?"] "Here's the deal about ''enim'': The Romans threw it in a lot. It's just part of Latin style in some ages to use this word when it isn't strictly necessary, the way some British folks throw in "indeed" to kind of tweak the emphasis: "He is indeed a fine grammarian." As a result, when Jesus' words were being translated into Latin, they conformed it more to Latin style by throwing in an ''enim''."</ref>		!style="background:#F4FFEC"\|<!-- liturgy --> ''for''<ref name="for">Jimmy Akin, [http://www.jimmyakin.org/2005/03/enim.html "Enim?"] "Here's the deal about ''enim'': The Romans threw it in a lot. It's just part of Latin style in some ages to use this word when it isn't strictly necessary, the way some British folks throw in "indeed" to kind of tweak the emphasis: "He is indeed a fine grammarian." As a result, when Jesus' words were being translated into Latin, they conformed it more to Latin style by throwing in an ''enim''."</ref>
	\|style="background:#FFFFFF;"\|''No source in the ~~Institution Narratives~~. The word order is dramatically contrary to the Latin: "Hoc est '''enim''' corpus meum"'' vs. "'''For''' this is my body."		\|style="background:#FFFFFF;"\|No source in the narratives. The word order in English is dramatically contrary to the Latin: "Hoc est '''enim''' corpus meum"'' vs. "'''For''' this is my body." A better translation would be: "This is indeed my body."
	\|-		\|-
	\|style="background:#F8F8F8" align="right"\|<!-- liturgy --> this is my body,		\|style="background:#F8F8F8" align="right"\|<!-- liturgy --> this is my body,
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	\|- style="background:#F4FFEC"		\|- style="background:#F4FFEC"
	!style="background:#F4FFEC"\|<!-- liturgy --> ''for''<ref name="for" />		!style="background:#F4FFEC"\|<!-- liturgy --> ''for''<ref name="for" />
	\|style="background:#FFFFFF;"\|''~~No source in the Institution Narratives~~. The word order is dramatically contrary to the Latin: "Hoc est '''enim''' calix sanguinis mei."''		\|style="background:#FFFFFF;"\|''''Mt 26:28--" Ï„Î¿á¿¦Ï„Î¿ '''Î³Î¬Ï''' á¼ÏƒÏ„Î¹Î½ Ï„á½¸ Î±á¼·Î¼Î¬ Î¼Î¿Ï…." The word order is dramatically contrary to the Latin: "Hoc est '''enim''' calix sanguinis mei."'' Better translation: "This is indeed the chalice of my blood."
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	\|style="background:#F8F8F8" align="right"\|<!-- liturgy --> this is the chalice of my blood,		\|style="background:#F8F8F8" align="right"\|<!-- liturgy --> this is the chalice of my blood,

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Tabular view

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	!style="background:#F4FFEC"\|<!-- liturgy --> ''for''<ref name="for" />		!style="background:#F4FFEC"\|<!-- liturgy --> ''for''<ref name="for" />
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	\|style="background:#F8F8F8"\|<!-- liturgy --> this is the chalice of my blood,		\|style="background:#F8F8F8"\|<!-- liturgy --> this is the chalice of my blood,
	\|<!-- Mt --> ~~for~~ this is		\|<!-- Mt --> this is
	\|style="background:#DBF0F7;"\|<!-- Mk --> This is		\|style="background:#DBF0F7;"\|<!-- Mk --> This is
	\|<!-- Lk --> This ''cup'' is		\|<!-- Lk --> This ''cup'' is

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Conclusion

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	:; [http://www.scborromeo.org/ccc/p122a4p2.htm#605 CCC #605]		:; [http://www.scborromeo.org/ccc/p122a4p2.htm#605 CCC #605]

	:: At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish." He affirms that he came "to give his life as a ransom for many"; '''this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.''' The Church, following the apostles, teaches that ~~'''~~Christ died for all ~~men~~ without exception~~'''~~: '''"There is not, never has been, and never will be a single human being for whom Christ did not suffer."'''<ref>Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; 1 Jn 2:2.</ref>		:: At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish." He affirms that he came "to give his life as a ransom for many"; '''this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us.''' The Church, following the apostles, teaches that Christ died for all of God's children without exception: '''"There is not, never has been, and never will be a single human being for whom Christ did not suffer."'''<ref>Council of Quiercy (853): DS 624; cf. 2 Cor 5:15; 1 Jn 2:2.</ref>

	I simply cannot see that the right way to translate and think of "pro multis" is "I am making a complete offering of Myself to the Father on behalf of those who are willing to repent and be converted, but not for the rest of His sons and daughters."		I simply cannot see that the right way to translate and think of "pro multis" is "I am making a complete offering of Myself to the Father on behalf of those who are willing to repent and be converted, but not for the rest of His sons and daughters."

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	\|align="right"\|[http://www.usccb.org/bible/matthew/20:22 20:22]		\|align="right"\|[http://www.usccb.org/bible/matthew/20:22 20:22]
	\|Jesus said in reply, “You do not know what you are asking. Can you drink the '''cup''' that I am going to drink?~~â€~~ They said to him, “We can.~~â€~~		\|Jesus said in reply, “You do not know what you are asking. Can you drink the '''cup''' that I am going to drink?” They said to him, “We can.”
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	\|align="right"\|[http://www.usccb.org/bible/matthew/20:23 20:23]		\|align="right"\|[http://www.usccb.org/bible/matthew/20:23 20:23]
	\|He replied, “My '''cup''' you will indeed drink, but to sit at my right and at my left[, this] is not mine to give but is for those for whom it has been prepared by my Father.~~â€~~		\|He replied, “My '''cup''' you will indeed drink, but to sit at my right and at my left[, this] is not mine to give but is for those for whom it has been prepared by my Father.”
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	\|align="right"\|[http://www.usccb.org/bible/matthew/23:25 23:25]		\|align="right"\|[http://www.usccb.org/bible/matthew/23:25 23:25]
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	\|align="right"\|[http://www.usccb.org/bible/matthew/26:39 26:39]		\|align="right"\|[http://www.usccb.org/bible/matthew/26:39 26:39]
	\|He advanced a little and fell prostrate in prayer, saying, “My Father, if it is possible, let this '''cup''' pass from me; yet, not as I will, but as you will.~~â€~~		\|He advanced a little and fell prostrate in prayer, saying, “My Father, if it is possible, let this '''cup''' pass from me; yet, not as I will, but as you will.”
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	\|align="right"\|[http://www.usccb.org/bible/matthew/26:42 26:42]		\|align="right"\|[http://www.usccb.org/bible/matthew/26:42 26:42]
	\|Withdrawing a second time, he prayed again, “My Father, if it is not possible that this '''cup''' pass without my drinking it, your will be done!~~â€~~		\|Withdrawing a second time, he prayed again, “My Father, if it is not possible that this '''cup''' pass without my drinking it, your will be done!”
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	!rowspan="7"\|Mark		!rowspan="7"\|Mark
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	\|Jesus said to them, “You do not know what you are asking. Can you drink the '''cup''' that I drink or be baptized with the baptism with which I am baptized?~~â€~~		\|Jesus said to them, “You do not know what you are asking. Can you drink the '''cup''' that I drink or be baptized with the baptism with which I am baptized?”
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	\|align="right"\|[http://www.usccb.org/bible/mark/10:39 10:39]		\|align="right"\|[http://www.usccb.org/bible/mark/10:39 10:39]
	\|They said to him, “We can.~~â€~~ Jesus said to them, “The '''cup''' that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized;		\|They said to him, “We can.” Jesus said to them, “The '''cup''' that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized;
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	\|align="right"\|[http://www.usccb.org/bible/mark/14:36 14:36]		\|align="right"\|[http://www.usccb.org/bible/mark/14:36 14:36]
	\|He said, “Abba, Father, all things are possible to you. Take this '''cup''' away from me, but not what I will but what you will.~~â€~~		\|He said, “Abba, Father, all things are possible to you. Take this '''cup''' away from me, but not what I will but what you will.”
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	!rowspan="4"\|Luke		!rowspan="4"\|Luke
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	In July 2005 this Congregation for Divine Worship and the Discipline of the Sacraments, by agreement with the Congregation for the Doctrine of the Faith, wrote to all Presidents of Conferences of Bishops to ask their considered opinion regarding the translation into the various vernaculars of the expression ''pro multis'' in the formula for the consecration of the Precious Blood during the celebration of Holy Mass (ref. Prot. n. 467/05/L of 9 July 2005). The replies received from the Bishops’ Conferences were studied by the two Congregations and a report was made to the Holy Father. At his direction, this Congregation now writes to Your Eminence / Your Excellency in the following terms:		In July 2005 this Congregation for Divine Worship and the Discipline of the Sacraments, by agreement with the Congregation for the Doctrine of the Faith, wrote to all Presidents of Conferences of Bishops to ask their considered opinion regarding the translation into the various vernaculars of the expression ''pro multis'' in the formula for the consecration of the Precious Blood during the celebration of Holy Mass (ref. Prot. n. 467/05/L of 9 July 2005). The replies received from the Bishops’ Conferences were studied by the two Congregations and a report was made to the Holy Father. At his direction, this Congregation now writes to Your Eminence / Your Excellency in the following terms:

	:1. A text corresponding to the words ''pro multis'', handed down by the Church, constitutes the formula that has been in use in the Roman Rite in Latin from the earliest centuries. In the past 30 years or so, some approved vernacular texts have carried the interpretative translation “for all,~~â€~~ “per tutti,~~â€~~ or equivalents.		:1. A text corresponding to the words ''pro multis'', handed down by the Church, constitutes the formula that has been in use in the Roman Rite in Latin from the earliest centuries. In the past 30 years or so, some approved vernacular texts have carried the interpretative translation “for all,” “per tutti,” or equivalents.

	:2. There is no doubt whatsoever regarding the validity of Masses celebrated with the use of a duly approved formula containing a formula equivalent to “for ~~allâ€~~ as the Congregation for the Doctrine of the Faith has already declared<ref>Cf. Sacra Congregatio pro Doctrina Fidei, ''Declaratio de sensu tribuendo adprobationi versionum formularum sacramentalium'', 25 ianuarii 1974, ''AAS'' 66 [1974], 661.</ref> Indeed, the formula “for ~~allâ€~~ would undoubtedly correspond to a correct interpretation of the Lord’s intention expressed in the text. '''It is a dogma of faith that Christ died on the Cross for all men and women''' (cf. [http://www.usccb.org/bible/john/11:51 John 11:52;] [http://www.usccb.org/bible/2cor/5:14 2 Corinthians 5:14-15;] [http://www.usccb.org/bible/titus/2:11 Titus 2:11;] [http://www.usccb.org/bible/1jn/2:2 1 John 2:2).]		:2. There is no doubt whatsoever regarding the validity of Masses celebrated with the use of a duly approved formula containing a formula equivalent to “for all” as the Congregation for the Doctrine of the Faith has already declared<ref>Cf. Sacra Congregatio pro Doctrina Fidei, ''Declaratio de sensu tribuendo adprobationi versionum formularum sacramentalium'', 25 ianuarii 1974, ''AAS'' 66 [1974], 661.</ref> Indeed, the formula “for all” would undoubtedly correspond to a correct interpretation of the Lord’s intention expressed in the text. '''It is a dogma of faith that Christ died on the Cross for all men and women''' (cf. [http://www.usccb.org/bible/john/11:51 John 11:52;] [http://www.usccb.org/bible/2cor/5:14 2 Corinthians 5:14-15;] [http://www.usccb.org/bible/titus/2:11 Titus 2:11;] [http://www.usccb.org/bible/1jn/2:2 1 John 2:2).]
	'''		'''
	<div style="margin-left:4em">		<div style="margin-left:4em">
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	:3. There are, however, many arguments in favor of a more precise rendering of the traditional formula ''pro multis'':		:3. There are, however, many arguments in favor of a more precise rendering of the traditional formula ''pro multis'':

	::a. The Synoptic Gospels (Mt 26:28; Mk 14:24) make specific reference to ~~“manyâ€~~ 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).<ref>"Therefore I will give him his portion among '''the many''', and he shall divide the spoils with the mighty, Because he surrendered himself to death, was counted among the transgressors, Bore the sins of many, and interceded for the transgressors" [http://www.usccb.org/bible/is/53:12 (Is 53:12).]</ref> It would have been entirely possible in the Gospel texts to have said “for ~~allâ€~~ (for example, cf. [http://www.usccb.org/bible/luke/12:41 Luke 12:41);] instead, the formula given in the institution narrative is “for many,~~â€~~ and the words have been faithfully translated thus in most modern biblical versions.		::a. 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).<ref>"Therefore I will give him his portion among '''the many''', and he shall divide the spoils with the mighty, Because he surrendered himself to death, was counted among the transgressors, Bore the sins of many, and interceded for the transgressors" [http://www.usccb.org/bible/is/53:12 (Is 53:12).]</ref> It would have been entirely possible in the Gospel texts to have said “for all” (for example, cf. [http://www.usccb.org/bible/luke/12:41 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.

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

	::d. “For ~~manyâ€~~ is a faithful translation of ''pro multis'', whereas “for ~~allâ€~~ is rather an explanation of the sort that belongs properly to catechesis.		::d. “For many” is a faithful translation of ''pro multis'', whereas “for all” is rather an explanation of the sort that belongs properly to catechesis.

	::e. The expression “for many,~~â€~~ 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 own 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 ~~“manyâ€~~ to whom the text refers.		::e. 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 own 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.

	::f. In line with the Instruction ''Liturgiam authenticam'', effort should be made to be more faithful to the Latin texts of the typical editions.		::f. In line with the Instruction ''Liturgiam authenticam'', effort should be made to be more faithful to the Latin texts of the typical editions.

	:4. The Bishops’ Conferences of those countries where the formula “for ~~allâ€~~ or its equivalent is currently in use are therefore requested to undertake the necessary catechesis of the faithful on this matter in the next one or two years to prepare them for the introduction of a precise vernacular translation of the formula ''pro multis'' (e.g., “for many,~~â€~~ “per molti,~~â€~~ etc.) in the next translation of the Roman Missal that the Bishops and the Holy See will approve for use in their country.		:4. The Bishops’ Conferences of those countries where the formula “for all” or its equivalent is currently in use are therefore requested to undertake the necessary catechesis of the faithful on this matter in the next one or two years to prepare them for the introduction of a precise vernacular translation of the formula ''pro multis'' (e.g., “for many,” “per molti,” etc.) in the next translation of the Roman Missal that the Bishops and the Holy See will approve for use in their country.

	With the expression of my high esteem and respect, I remain, Your Eminence /Your Excellency,		With the expression of my high esteem and respect, I remain, Your Eminence /Your Excellency,
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	:; Does this mean that Christ did not die for everyone?		:; Does this mean that Christ did not die for everyone?

	:: No. It is a dogmatic teaching of the Church that Christ died on the Cross for all men and women (cf. John 11:52; 2 Corinthians 5:14-15; Titus 2:11; 1 John 2:2). The expression “for many,~~â€~~ 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 own 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 ~~“manyâ€~~ to whom the text refers.		:: No. It is a dogmatic teaching of the Church that Christ died on the Cross for all men and women (cf. John 11:52; 2 Corinthians 5:14-15; Titus 2:11; 1 John 2:2). 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 own 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.

	:: '''[http://www.usccb.org/bible/jn/11:51 John 11:51-52]'''		:: '''[http://www.usccb.org/bible/jn/11:51 John 11:51-52]'''

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	\|You disregard ~~Godâ€™s~~ commandment but cling to human tradition [washings of '''cups''' and pots and many such things like these].		\|You disregard God’s commandment but cling to human tradition [washings of '''cups''' and pots and many such things like these].
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	Your Eminence / Your Excellency,		Your Eminence / Your Excellency,

	In July 2005 this Congregation for Divine Worship and the Discipline of the Sacraments, by agreement with the Congregation for the Doctrine of the Faith, wrote to all Presidents of Conferences of Bishops to ask their considered opinion regarding the translation into the various vernaculars of the expression ''pro multis'' in the formula for the consecration of the Precious Blood during the celebration of Holy Mass (ref. Prot. n. 467/05/L of 9 July 2005). The replies received from the ~~Bishopsâ€™~~ Conferences were studied by the two Congregations and a report was made to the Holy Father. At his direction, this Congregation now writes to Your Eminence / Your Excellency in the following terms:		In July 2005 this Congregation for Divine Worship and the Discipline of the Sacraments, by agreement with the Congregation for the Doctrine of the Faith, wrote to all Presidents of Conferences of Bishops to ask their considered opinion regarding the translation into the various vernaculars of the expression ''pro multis'' in the formula for the consecration of the Precious Blood during the celebration of Holy Mass (ref. Prot. n. 467/05/L of 9 July 2005). The replies received from the Bishops’ Conferences were studied by the two Congregations and a report was made to the Holy Father. At his direction, this Congregation now writes to Your Eminence / Your Excellency in the following terms:

	:1. A text corresponding to the words ''pro multis'', handed down by the Church, constitutes the formula that has been in use in the Roman Rite in Latin from the earliest centuries. In the past 30 years or so, some approved vernacular texts have carried the interpretative translation â€œfor all,â€ â€œper tutti,â€ or equivalents.		:1. A text corresponding to the words ''pro multis'', handed down by the Church, constitutes the formula that has been in use in the Roman Rite in Latin from the earliest centuries. In the past 30 years or so, some approved vernacular texts have carried the interpretative translation â€œfor all,â€ â€œper tutti,â€ or equivalents.

	:2. There is no doubt whatsoever regarding the validity of Masses celebrated with the use of a duly approved formula containing a formula equivalent to â€œfor allâ€ as the Congregation for the Doctrine of the Faith has already declared<ref>Cf. Sacra Congregatio pro Doctrina Fidei, ''Declaratio de sensu tribuendo adprobationi versionum formularum sacramentalium'', 25 ianuarii 1974, ''AAS'' 66 [1974], 661.</ref> Indeed, the formula â€œfor allâ€ would undoubtedly correspond to a correct interpretation of the ~~Lordâ€™s~~ intention expressed in the text. '''It is a dogma of faith that Christ died on the Cross for all men and women''' (cf. [http://www.usccb.org/bible/john/11:51 John 11:52;] [http://www.usccb.org/bible/2cor/5:14 2 Corinthians 5:14-15;] [http://www.usccb.org/bible/titus/2:11 Titus 2:11;] [http://www.usccb.org/bible/1jn/2:2 1 John 2:2).]		:2. There is no doubt whatsoever regarding the validity of Masses celebrated with the use of a duly approved formula containing a formula equivalent to â€œfor allâ€ as the Congregation for the Doctrine of the Faith has already declared<ref>Cf. Sacra Congregatio pro Doctrina Fidei, ''Declaratio de sensu tribuendo adprobationi versionum formularum sacramentalium'', 25 ianuarii 1974, ''AAS'' 66 [1974], 661.</ref> Indeed, the formula â€œfor allâ€ would undoubtedly correspond to a correct interpretation of the Lord’s intention expressed in the text. '''It is a dogma of faith that Christ died on the Cross for all men and women''' (cf. [http://www.usccb.org/bible/john/11:51 John 11:52;] [http://www.usccb.org/bible/2cor/5:14 2 Corinthians 5:14-15;] [http://www.usccb.org/bible/titus/2:11 Titus 2:11;] [http://www.usccb.org/bible/1jn/2:2 1 John 2:2).]
	'''		'''
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	::d. â€œFor manyâ€ is a faithful translation of ''pro multis'', whereas â€œfor allâ€ is rather an explanation of the sort that belongs properly to catechesis.		::d. â€œFor manyâ€ is a faithful translation of ''pro multis'', whereas â€œfor allâ€ is rather an explanation of the sort that belongs properly to catechesis.

	::e. The expression â€œfor many,â€ 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 ~~oneâ€™s~~ own 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 â€œmanyâ€ to whom the text refers.		::e. The expression â€œfor many,â€ 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 own 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 â€œmanyâ€ to whom the text refers.

	::f. In line with the Instruction ''Liturgiam authenticam'', effort should be made to be more faithful to the Latin texts of the typical editions.		::f. In line with the Instruction ''Liturgiam authenticam'', effort should be made to be more faithful to the Latin texts of the typical editions.

	:4. The ~~Bishopsâ€™~~ Conferences of those countries where the formula â€œfor allâ€ or its equivalent is currently in use are therefore requested to undertake the necessary catechesis of the faithful on this matter in the next one or two years to prepare them for the introduction of a precise vernacular translation of the formula ''pro multis'' (e.g., â€œfor many,â€ â€œper molti,â€ etc.) in the next translation of the Roman Missal that the Bishops and the Holy See will approve for use in their country.		:4. The Bishops’ Conferences of those countries where the formula â€œfor allâ€ or its equivalent is currently in use are therefore requested to undertake the necessary catechesis of the faithful on this matter in the next one or two years to prepare them for the introduction of a precise vernacular translation of the formula ''pro multis'' (e.g., â€œfor many,â€ â€œper molti,â€ etc.) in the next translation of the Roman Missal that the Bishops and the Holy See will approve for use in their country.

	With the expression of my high esteem and respect, I remain, Your Eminence /Your Excellency,		With the expression of my high esteem and respect, I remain, Your Eminence /Your Excellency,
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	* Moreover, in Qumram "many" (with or without the article) came to be a technical term, almost a name, for the community of all the full-fledged members. So, just in the "rule" of the sect, the word occurs in about thirty instances.		* Moreover, in Qumram "many" (with or without the article) came to be a technical term, almost a name, for the community of all the full-fledged members. So, just in the "rule" of the sect, the word occurs in about thirty instances.

	* We come, now to the texts of the New Testament with which we are especially concerned: [http://www.usccb.org/bible/rom/5:12 Romans 5:12, 15.] Here, the comparative argumentation from the minor premise to the major is set up, between the universality of ~~Adamâ€™s~~ sin and the universality of the grace of Christ:		* We come, now to the texts of the New Testament with which we are especially concerned: [http://www.usccb.org/bible/rom/5:12 Romans 5:12, 15.] Here, the comparative argumentation from the minor premise to the major is set up, between the universality of Adam’s sin and the universality of the grace of Christ:

	::: "Therefore, just as through one person sin entered the world and through sin, death, and thus death thus came to '''all''' in as much as all sinned...''(After the insertion of vss. 13 and 14, the comparison continues.)'' But the gift is not like the transgression. For if by that transgression the '''many''' died, much more did the grace of God and the gracious gift of the one person, Jesus Christ, overflow for the '''many'''."		::: "Therefore, just as through one person sin entered the world and through sin, death, and thus death thus came to '''all''' in as much as all sinned...''(After the insertion of vss. 13 and 14, the comparison continues.)'' But the gift is not like the transgression. For if by that transgression the '''many''' died, much more did the grace of God and the gracious gift of the one person, Jesus Christ, overflow for the '''many'''."
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	:; Does this mean that Christ did not die for everyone?		:; Does this mean that Christ did not die for everyone?

	:: No. It is a dogmatic teaching of the Church that Christ died on the Cross for all men and women (cf. John 11:52; 2 Corinthians 5:14-15; Titus 2:11; 1 John 2:2). The expression â€œfor many,â€ 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 ~~oneâ€™s~~ own 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 â€œmanyâ€ to whom the text refers.		:: No. It is a dogmatic teaching of the Church that Christ died on the Cross for all men and women (cf. John 11:52; 2 Corinthians 5:14-15; Titus 2:11; 1 John 2:2). The expression â€œfor many,â€ 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 own 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 â€œmanyâ€ to whom the text refers.

	:: '''[http://www.usccb.org/bible/jn/11:51 John 11:51-52]'''		:: '''[http://www.usccb.org/bible/jn/11:51 John 11:51-52]'''