The liturgy wars are probably going to flare up again. Not long ago the Pope changed the way that liturgical translations are approved and then, in an informal manner, suggested a few interpretive principles, none of which he has codified. I suspect that behind the flaring of the translation controversy the pressure of the extremely wealthy and liberal German bishops conference.
In any event, one of the hotly debated points of the last round of the Liturgical Translation War was how to render Latin pro multis in the form of consecration of the Precious Blood. The answer is obvious, unless you are like German bishops. The only possible rendering of pro multis – in the context of Mass – is “for many”. While Christ intended His Sacrifice for all, not all would accept salvation from that Sacrifice. Christ poured out His Blood for all, but only “the many” would actually be saved.
Holy Church has explicitly taught, for example in the Catechism of the Council of Trent, that we cannot say pro omnibus or pro universis.
But I digress.
The translation of sacramental forms is reserved to the Holy Father. Benedict determined that pro multis must be translated as “for many” and not “for all”.
Libs who demand blind kowtows to everything Pope Francis says, have said little about the open defiance of their fellows in regard to Pope Benedict’s decision on this.
Dissent is okay when it is against Benedict. Doubly so when it concerns the magisterial teachings of John Paul II.
I read in Pope Francis’ 3 November sermon from the annual Mass for the cardinals and bishops who died during the last year, that Francis explicitly favored Benedict‘s approach. There is also a piece at Crux.
The Pope said
The first reading expresses a powerful hope in the resurrection of the just: “Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan 12:2). Those who sleep in the dust of the earth are obviously the dead. Yet awakening from death is not in itself a return to life: some will awake for eternal life, others for everlasting shame. Death makes definitive the “crossroads” which even now, in this world, stands before us: the way of life, with God, or the way of death, far from him. The “many” who will rise for eternal life are to be understood as the “many” for whom the blood of Christ was shed. They are the multitude that, thanks to the goodness and mercy of God, can experience the life that does not pass away, the complete victory over death brought by the resurrection.
“Scare quotes” or not, it is clear what the Pope meant: not all are saved. Many are saved, and others are not. As he said: “some will awake for eternal life, others for everlasting shame”. “Some” can be “many”, but it cannot be “all”.