"Saying blood (to be) shed for MANY he says for ALL. For all are many."
(Victor of Antioch, on Mark 14:24)

for many ~ for all

Abstract

Rom 5 (cf. 1Cor 15:22)

"But it is not the case that just as the gift so the trespass. For if the many died through the trespass of the one, much more surely has the grace of God and the gift in the grace of the one man, Jesus Christ, abounded for very many." (Rom. 5:15)

„sed non sicut delictum, ita et donatio. Si enim unius delicto mortui sunt multi, multo magis gratia Dei et donum in gratia unius hominis Jesu Christi in plures abundavit:" (Rom 5,15)

"Just as the trespass of the one led to condemnation for all men, so also the righteousness of the one leads to the justification of life for all men."

"sicut per unius delictum in omnes homines in condemnationem, ita et per unius justitiam in omnes homines ad justificationem vitae."

"For just as by the one man's disobedience the many were made sinners, so also by the obedience of the one the many will be made righteous."

"sicut enim per inobedientiam unius hominis peccatores constituti sunt multi, ita et per unius obedientiam justi constituentur multi."

"death passed upon all men, for that all have sinned."

"In omnes homines mors pertransiit, in quo omnes peccaverunt",

εἰς πάντας ἀνθρώπους διῆλθεν ὁ θάνατος, ἐφ' ᾧ πάντες ἥμαρτον,

"For if by the transgression of the one the many died"

"Si ergo propter unius delictum plurimi mortui sunt",

εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον,

• 401/415 AD, De Genesi ad Litteram, lib. 10, cap. 16. / num. 29.

As in Adam all die, so also in Christ all will be made alive. (1 Cor 15:22);

Sicut in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur (1 Cor 15, 22);

As by the disobedience of one man, many were made sinners; so also by the obedience of one, many shall be made just. (Rom 5, 19);

Sicut per inobedientiam unius hominis peccatores constituti sunt multi, sic per obedientiam unius hominis iusti constituentur multi (Rom 5, 19);

In whom all have sinned. (Rom 5:12)

In quo omnes peccaverunt (Rom 5, 12)

• 421/422 AD, Against Julian : Contra Iulianum, lib. 6, num. 80 / cap. 24 [olim 12] (PL 44, 871),
  referred in our controversy by Cantalapiedra (†1579), Toletanus (†1596), Gonet (†1681), Platel (†1681), Caramuel (†1682), Mai (†1854), etc.
  (English transl. by: Matthew A. Schumacher, C.S.C. in The fathers of the Church. New York: 1957, vol. 35, p. 391)

• 429/430 AD, Against Julian : Opus imperfectum contra Iulianum, lib. 2
  (English transl: Roland J. Teske, S.J. in The works of Saint Augustine. New York: New City Press, 1999. vol. 25, 773 pp.)

You and Mani say: All are sinners by nature. The apostle, however, says: Many, not all, are sinners. He removes from the seeds the accusation which is aimed like a sword at moral conduct, and he destroys original sin. But let us insist on the point which we have made. The apostle teaches that we should understand that many became sinners through the disobedience of Adam, but that many become righteous through the obedience of Christ. He certainly shows that those who are righteous are distinct from those who are serious sinners. With what impudence do you try to argue in order to prove from these statements the existence of natural sin? After all, when you say that all are born serious sinners because of Adam and, for this reason, belong to the devil, but that some are afterwards set free from him because of Christ, you do not hold what the aposlle holds. He says that not all, but many were made sinners through Adam.

Nam cum tu et Manichaeus dicitis: Omnes sunt naturaliter peccatores, Apostolus autem dicit: Multi sunt, non omnes peccatores, removet accusationem a seminibus, quae armatur in mores, et destruit originale peccatum. Utque hoc ipsum, quod egimus, urgeamus: praescribit Apostolus multos debere intellegi per Adae inoboedientiam peccatores, multos autem per Christi oboedientiam iustos eos utique, qui iusti sunt, ostendens ab illis, qui criminosi sunt, esse discretos; tu quia impudentia argumentari niteris, ut ex his sermonibus probes naturale peccatum? Nam cum dicis omnes nasci criminosos per Adam et propter hoc ad diabolum pertinere, sed aliquos inde per Christum postea liberari, non hoc sentis, quod Apostolus, qui dicit non omnes per Adam peccatores constitutos esse, sed multos.

As we have already shown, it is not contradictory that those same people who are all are also many; hence, the apostle says that those same people whom he called "many" are "all." It is not the apostle, but you who say that they are "not all," and in this way you contradict the apostle. What the apostle says, however, is true; therefore, what you say is false.

Quoniam non est contrarium, sicut iam ostendimus, ut idem sint multi, qui sunt omnes, ideo quos multos, eosdem omnes Apostolus dicit; non omnes autem non Apostolus, sed tu dicis ac per hoc Apostolo contradicis. Verum est autem, quod Apostolus dicit; falsum ergo, quod tu dicis.

For if he had held a view like yours, he should, of course, have said: Through the disobedience of the one all were made sinners [...] Even if we were completely ignorant of the customary expression by which many were said to be made sinners through the disobedience of one human being, it would still remain unshakable that this does not have to do with original sin, since the apostle taught that it belonged to many, not to all.

Si enim, quale tu, tale aliquid ille sensisset, debuit utique dicere: Per unius inoboedientiam peccatores constituti sunt omnes [...] Etsi ergo penitus nesciremus, qui mos esset, quo per inoboedientiam unius hominis multi peccatores constitui dicerentur, tamen maneret in solido non hoc pertinere ad originale peccatum, quod Apostolus inculcaverat multis, non omnibus convenire.

We have already replied with regard to "many" and "all."

De multis et omnibus iam responsum est.

Why does it come as a surprise that the apostle did not speak in the way you say that he ought to have spoken if he wanted to say what we say? For, even if, as you suppose, the apostle said that through the sin of the one in many were made sinners so that we could not understand these many to be all, but only those who sinned by their own will through imitating the first human being, he did not say that through the obedience of Christ some of these were justified, which is, nonetheless, true.

Nec sic locutum fuisse Apostolum, quemadmodum dicis eum loqui debuisse, si hoc diceret, quod nos dicimus, quid mirum est? Quandoquidem etiamsi secundum vos Apostolus per unius delictum ita multos peccatores constitutos esse dixisset, ut idem multi non possent omnes intellegi, sed hi tantum qui ex imitatione primi hominis propria voluntate peccarunt, non dixit per oboedientiam Christi ex his aliquos iustificatos, quod tamen verum est.

Why is it, then, that you say: If the apostle held a view like ours, he should have said: "Through the disobedience of the one all were made sinners"? [...] We too, then, can say to you: If the apostle held a view like yours, he ought, of course, to have said:

Quid est ergo, quod dicis, si tale aliquid, quale nos, sensisset Apostolus, eum dicere debuisse: Per unius inoboedientiam peccatores constituti sunt omnes? [...] Possumus ergo et nos vobis dicere: Si tale aliquid, quale vos, sensisset Apostolus, debuit utique dicere:

Through the disobedience of the one many, of course, but not all, were made sinners, but even some of these have returned to righteousness through the obedience of Christ.

Per unius inoboedientiam peccatores constituti sunt multi quidem, non omnes, sed etiam ex his per obedientiam Christi aliqui ad iustitiam reverterunt;

Or, if he held such a view, he would have spoken much more clearly so that he said:

aut etiam multo apertius ita loqueretur, si aliquid tale sensisset, ut diceret:

Many of the Jews, of course, were made sinners through the disobedience of the one human being; after they received the law, they sinned by a similar transgression. But the obedience of Christ made even some of them righteous.

Multi quidem Iudaeorum per inoboedientiam unius hominis peccatores sunt constituti, qui lege accepta simili praevaricatione peccarunt, sed etiam ex his aliquos iustificavit Christi oboedientia.

But if he did not rule against you by not speaking as I said he ought to have spoken if he held what you hold, he certainly ought not to rule against me because he did not speak as you say that he ought to have spoken if he held what I hold. Since the apostle, then, spoke as he thought he ought to speak, we must see which one of us agrees with him. Is it I who say that his words, Through the sin of the one all entered condemnation (Rom. 5:18), are true, and his words, Through the disobedience of ihe one many were made sinners (Rom. 5:19), are true, since it is not contradictory that those who are many are all and that those who are all are many? Or is it you who say: When he says many, they are many, and when he says all, they are not all?

Quod si tibi non praeiudicavit non ita loquendo, sicut dixi eum loqui debuisse, si hoc sentiret, quod tu, nec mihi utique praeiudicare debet, quia non ita locutus est, quomodo eum dicis loqui debuisse, si hoc sentiret, quod ego. Cum ergo Apostolus ita sit locutus, sicut loquendum esse arbitratus est, videndum est, quis ei nostrum consentiat, utrum ego, qui dico verum esse quod ait: Per unius delictum in omnes homines ad condemnationem (Rom 5, 18), et verum esse quod ait: Per unius inoboedientiam peccatores constituti sunt multi (Rom 5, 19), quoniam non repugnat, ut qui multi sunt, omnes sint et, qui omnes sunt, multi sint, an tu, qui dicis: Ubi ait multos, multi sunt, ubi ait omnes, non omnes sunt.

In the present passage the apostle a little later calls "many" those whom he now said were "all."

Hic ipse Apostolus, quos nunc dixit omnes, paulo post multos nominat.

I have already answered that "many" is not opposed to "all," because the all are not few, but many. [...] Get free, if you can, from the statement that one died for all, and dare to say that not all those for whom Christ died were dead, for the apostle immediately closes your mouth and silences your most brazen tongue, when he shows what follows and says, All, therefore, have died. Do not praise the apostle in such a way; do not explain his words so that you refuse to hear, If one has died for all, all, therefore, have died (2 Cor. 5:14). To all these death along with sin was passed on by the one in whom all die. The little ones are also included there, because Christ also died for them; he died for all precisely because all were dead. Whatever arguments yous raise, whatever evasions you take, however you try to undo or twist the words of the apostle, you do not show that the little ones are exempt from the death which lies in sin, because you do not dare to deny that Christ has died for them as well.

Ad hoc iam responsum est non repugnare omnibus multos, quia ipsi omnes non pauci, sed multi sunt; [...] Hinc te exue, si potes, quod unus pro omnibus mortuus est, et aude dicere, non omnes esse mortuos, pro quibus mortuus est Christus, cum statim Apostolus tibi fauces premat et opprimat audacissimam vocem, quid sequeretur, ostendens et dicens: Ergo omnes mortui sunt. Noli sic laudare Apostolum; noli sic exponere, ut nolis audire: Si unus pro omnibus mortuus est, ergo omnes mortui sunt (1 Cor 15, 22). In hos omnes cum peccato mors pertransiit per illum, in quo omnes moriuntur. Ibi sunt et parvuli, quia et pro ipsis Christus mortuus est, qui propterea pro omnibus mortuus est, quia omnes mortui sunt. Quidquid argumenteris, quidquid tergiverseris, quidquid apostolicorum verborum coneris evertere sive pervertere, a morte, quae in peccato est, parvulos non ostendis immunes, quia et pro eis Christum mortuum negare non audes.

For as through the disobedience of the one many were made sinners, so through the obedience of the one many will be made righteous (Rom 5:18-19). The whole confusion is removed. You impudently stir up a lie about everyone; you most foolishly look for difficulties where none exist. The apostle states that it was not all, but many who learned to sin through the disobedience of the first man and that it is many, not all, who acquired righteousness through the obedience of the second. [...]

Sicut enim per unius inoboedientiam peccatores constituti sunt multi, ita et per unius oboedientiam iusti constituentur multi (Rom 5, 18-19). Omnis est soluta perplexitas, impudenter de universitate calumnia con citatur, ineptissime in scirpo nodus quaeritur. Pronuntiat Apostolus non omnes esse, sed multos, qui per inoboedientiam primi hominis peccata didicissent, et multos esse, non omnes, qui per alterius oboedientiam iustitiam essent adepti. [...]

[...] With regard to the "many" I have already replied to you sufficiently that they are all, but you could only explain those whom the apostle said were all by contradicting him, explaining and saying: They are not all. No necessity would drive you to that, if you had preferred to hold the Catholic rather than the Pelagian view. All are also said to be "many."

[...] Iam vero de multis, quia ipsi sunt omnes, satis tibi responsum est; tu autem, quos Apostolus dixit omnes, non potuisti nisi contradicendo exponere et dicendo: Non sunt omnes; ad quod te nulla necessitas cogeret, si catholicum quam Pelagianum sensum tenere maluisses; omnes enim propterea dicuntur et multi.

Daniel 12

"For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many." (Rom. 5:15)

« Si enim unius delieto multi mortui sunt, multo magis gratia Dei, et donum ex gratia unius hominis Jesu Christi, in multos abundavit. »

« Εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ, καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσε. »

• Per hoc autem quod dicit, Multi intelliguntur omnes, ut dicit Aug. Et hic modus loquendi bene invenitur alibi in sacra scriptura.

• Vel aliter dicit, Multi, propter pueros damnatos, qui licet resurgant, non tamen dicuntur proprie evigilare, quia non sunt habituri sensum poenae vel gloriae, vigilia autem est solutio sensus.

"this way of speaking is often met with in Holy Writ" .

Genesis 17-22

We must then, I suppose, imitate Aratus, who, when he prepared himself to treat of great things, thought himself in duty bound to begin with Jupiter.

'imitemur ergo Aratum, qui magnis de rebus dicere exordiens a Iove incipiendum putat.'

Wherefore Jupiter? and what has our discourse to do with the poem of Aratus?

'quo Iove? aut quid habet illius carminis simile haec oratio?'

Why it serves to teach us that we cannot better commence our investigations than by invoking Him, whom, with one voice, both learned and unlearned extol as the king universal of gods and mortals.

'tantum' inquit 'ut rite ab eo dicendi principia capiamus, quem unum omnium deorum et hominum regem esse omnes docti indoctique [expoliri] consentiunt.

Why do you notice this so earnestly?

'Quid?' inquit Laelius.

Because it bears directly on our present political discussion. If the legislators of states have thus enforced, for the benefit of society, the belief that there exists a Universal Monarch in heaven, at whose nod — as Homer expresses — all Olympus trembles (Iliad i. 530) — and who is both king and father of all creatures—you may observe how great is this authority, and many witnesses — because he pleased to call all as "many" — which attest that nations have unanimously recognized, by the decrees of their chiefs, that nothing is better than a king, since all the gods consent to be governed by a monarchical deity. And lest we should suspect that this opinion rests on the error of the ignorant, and should be classed among the fables, let us hear those universal testimonies of erudite men, who have seen with their eyes those things which we can hardly attain by report.

'Et ille, quid censes nisi quod est ante oculos? Sive haec ad utilitatem vitae constituta sunt a principibus rerum publicarum, ut rex putaretur unus esse in caelo, qui nutu ut ait Homerus, totum Olympum converteret (Iliad i. 530), idemque et rex et pater haberetur omnium, magna auctoritas est multique testes, siquidem omnis multos appellari placet, ita consensisse gentes decretis videlicet principum, nihil esse rege melius, quoniam deos omnis censent unius regi numine; sive haec in errore inperitorum posita esse et fabularum similia dicimus, audiamus communis quasi doctores eruditorum hominum, qui tamquam oculis illa viderunt, quae nos vix audiendo cognoscimus.'

What men do you mean?

'quinam' inquit Laelius 'isti sunt?'

Those who, by the investigation of nature, have arrived at the opinion that the whole universe is animated by a single Mind. ... But if you please, my Lælius, I will bring forward those evidences, which are neither too ancient, nor too far–fetched.

'Et ille, qui natura omnium rerum pervestiganda senserunt omnem hunc mundum mente ... sed si vis Laeli, dabo tibi testes nec nimis antiquos nec ullo modo barbaros.'

These are the ones I want.

'istos' inquit 'volo.'

• Matthew 26:28 "which shall be shed for MANY", that is "for all".

• Matth. xxvi. 28: qui pro multis effundetur, id est pro omnibus.

• And Daniel 12:2: MULTI shall awake, i.e. all.

• Et Dan. xii. 2: multi evigilabunt, id est omnes.

• In saying "most," he means all, but he uses this mode of expression on account of his philosophic temperament.

• Per hoc autem quod dicit plurimam, intelligit omnem; sed utitur hoc modo loquendi propter philosophicum temperamentum.

• Or he says "most" on account of the fact that in natural science something is also said about the first mover and the intellective soul.

• Vel dicit plurimam, propter hoc quod in scientia naturali aliquid etiam traditur de primo motore et de anima intellectiva.

He healed "many" (Mark 1:34) = "all" (Matthew 8:16)

• However, he healed "many," that is all. For all are many;
• or he didn't heal all, for there were some, who didn't believe and were not healed for their disbelief, but he did heal many of them, who were brought, namely those who believed.

• Multos autem sanavit, hoc est omnes : omnes enim, multi;
• vel non omnes sanavit, quia quidam erant increduli, qui non sanati sunt propter incredulitatem suam, sed multos ex oblatis sanavit, eos videlicet qui credebant.

• id est, omnes qui fuerunt ibi adducti, qui erant multi.

• Aliter exponitur. Multos, id est, plures de adductis, quorum fides et denotio curationem merebatur.

Eodem modo dupliciter exponitur idest, omnia vel plura.

• By this "many" he means all - according to the acquaintance of Scripture, which is often used mode of speaking. (According to the saying of Paul: "as by one man the many were made sinners, so by the one shall the many be made righteous.")

• multorum nomine omnes oblatos intelligens, Scripturae more tali faepe notione vocem istam usurpantis. Sic Paulus: Sicut enim (inquit) per inobedientiam unius hominis peccatores constituti sunt muti: ita et per unius obeditionem just constituentur multi.

• Verum is, (aut) scripturarum more multitudinis nomem generatim pro omnibus accipit (scripturae namque dictionem hanc frequenter in eo sensu usurpant),

• τὸ, πολλοὺς, ἢ πάντας λέγων, κατὰ τὴν συνήθειαν τῆς γραφῆς οὕτω πολλάκις κεχρημένης τῇ λέξει, (κατὰ τὸ εἰρημένον ὑπὸ τοῦ Παύλου, «ὥσπερ διὰ τῆς τοῦ ἑνὸς ἁμαρτωλοὶ κατεστάθησαν ὁι πολλοὶ, οὕτω διὰ τοῦ ἑνὸς, δίκαιοι κατασταθήσονται οἱ πολλοί.»)

• Or "many" - he says - these who believed in him, and whose faith drived healing.

• Nisi multos dicit eos quibus sua fides effectum curationis obtinuit, quo aliqui sua incredulitate sint privati.

• aut certe per τὸ multos, eos omnes et solos denotat, qui in illum credebant. Fides namque ad praestandum sanitacis beneficium alii ciebat.

• ἢ πολλούς φησι τοὺς πιστεύσαντας εἰς αὐτὸν, καὶ ὧν ἡ πίστις τὴν ἴασιν ἐπεσπά(σα)το.

• "Many" that is all - as it is said also that "he healed many" (Mark 1:34), although he healed all as another Evangelist has (Matthew 8:16). And also in that same place "he cast out many demons" (Mark 1:34), who simultaneously cast out all of them.

• multi, hoc est omnes. Veluti quum dicitur : Et curavit multos; omnes namque tunc curavit, ut habet alius evangelista. Et rursum ibidem : Et daemonia multa ejecit.

Matthew 13

• Many, but not all, for some also saw and heard that, but supernaturally like Abraham and those prominent.

• Multi, et non omnes; quidam enim haec et viderunt et audierunt, quanquam id supernaturaliter, ut Abraham et qui insigniores fuerunt.

• Or "many" meaning all - as it is said also that "he healed many" (Mark 1:34), although he healed all as another Evangelist has (Mt 8,16). And also in that same place "he cast out many demons" (Mk 1,34), who simultaneously cast out all of them. Those [prophets, etc.] however desired to see incarnated God and Christ's miracles and to hear his doctrine.

• Aut multi, hoc est omnes. Veluti quum dicitur : Et curavit multos; omnes namque tunc curavit, ut habet alius evangelista. Et rursum ibidem : Et daemonia multa ejecit. Tunc enim omnia ejecit. Desideraverunt autem Deum videre incarnatum, Christique miracula, et ejus audire doctrinam.

Matthew 10: many sparrows

Luke 7: the many sins

Hebrews 1:1 and like

4 Esdras 4:34

Predestinarianism

• which states that the work of human obedience does not have to be united with divine grace;

• qui dicit humanae oboedientiae laborem divinae gratiae non esse iungendum;

• which says that after the fall of the first man the free choice of the will was totally destroyed;

• qui dicit post primi hominis lapsum ex toto arbitrium voluntatis exstinctum;

• which states that Christ our Lord and Savior did not incur death for the salvation of all;

• qui dicit quod Christus Dominus et Salvator noster mortem non pro omnium salute susceperit;

• which states that the foreknowledge of God violently impels man to death, or that they who perish, perish by the will of God;

• qui dicit quod praescientia Dei hominem violenter compellat (impellat) ad mortem, vel quod (cum) Dei pereant voluntate qui pereunt;

• which affirms that whoever sins after baptism which has been legitimately received dies in Adam;

• qui dicit quod post acceptum legitime baptismum in Adam moriatur quicumque deliquerit;

• which states that some have been condemned to death, others have been predestined to life;

• qui dicit alios deputatos ad mortem, alios ad vitam praedestinatos;

• which states that from Adam even to Christ none of the nations has been saved unto the coming of Christ through the first grace of God, that is, by the law of nature, and that they lost free will in the first parent;

• qui dicit ab Adam usque ad Christum nullos ex gentibus per primam Dei gratiam, id est, per legem naturae, in adventum Christi fuisse/esse salvatos et/eo quod liberum arbitrium (ex omnibus / ex toto / eis omnibus) in primo parente perdiderint;

• which states that the patriarchs and prophets or every one of the highest saints, even before the times of the redemption, entered into paradise.

• qui dicit patriarchas ac prophetas, vel summos quosque sanctorum, etiam ante redemptionis tempora in paradisi habitatione deguisse;

• qui dicit patriarchas ac prophetas, vel summos quosque sanctorum, etiam ante redemptionis tempora intra paradisum deguisse.

• [which states that a fire and a hell don't exist.]

• [qui dicit ignes et inferna non esse.]

• "The Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many." (Mat. 20:28)

• Filius hominis non venit ministrari, sed ministrare, et animam suam redemptionem dare pro multis.

• And that "For this is my blood of the new testament, which shall be shed for many unto remission of sins." (Mat. 26:28)

• Et illud: Hic est calix sanguinis mei novi Testamenti qui pro multis effundetur in remissionem peccatorum.

• Or that of Apostle: "And as it is appointed unto men once to die, so also Christ was offered once to exhaust the sins of many." (Hebr.9:27-28a)

• Vel illud Apostoli: Sicut statutum est hominibus mori, ita et Christus semel oblatus est ad multorum exhaurienda peccata.

Ransom/redemption FOR MANY (Matthew 20)

• Reperimus tamen in evangelio, quod traderat animam suam in redemptionem pro multis, pro omnibus interpretantum.

• Reperi autem apud eum Evangelii locum, Ut animam suam in redemptionis precium daret pro multis, annotationem quorumdam, qui intelligerent multis pro omnibus.

• Εὗρον δὲ ἐν τῷ Εὐαγγελίῳ εἰς τὸ, Καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν, παραγραφὴν ἐκδεχομένην τὸ, πολλῶν, ἀντὶ τοῦ, πάντων·

Multi enim plerumque universos designant.

omnes enim (etiam) multi sunt.

πολλοὶ γὰρ (καὶ) οἱ πάντες.

Predestinarianism - II.

• "The Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many."

• Filius hominis non uenit ministrari sed ministrare et dare animam suam redemptionem pro multis,

• And: "This is the Chalice of my blood, of the new and everlasting covenant, which shall be shed for you and for many unto the remission of sins."

• et : Hic est calix sanguinis mei, noui et aeterni testamenti, qui pro uobis et pro multis effundetur in remissionem peccatorum.

• "The Son of man is not come to be ministered unto, but to minister and to give his life a redemption for many."

• "Filius hominis non uenit ministrari sed ministrare et dare animam suam redemptionem pro multis,"

• And again: "This is the Chalice of my blood, which shall be shed for you and for many unto the remission of sins."

• et iterum : "Hic est calix sanguinis mei qui pro uobis et pro multis effundetur in remissionem peccatorum."

As indeed Christ and Church, like husband and wife, head and body and limbs, are one person, Scripture says: "Shall be two in one flesh" (Genesis 2:24), what Apostle says: "in Christ and in the Church" (Ephesians 5:32), which is - as he himself testifies - "his body and the fullness of him" (Ephesians 1:23), "of his flesh and of his bones" (Ephesians 5:30), rightly and surely we believe, solemnly trust and confide, that body and blood of Christ, delivered up and shed only for Christ's Church, Apostle declars: "Christ loved the Church and delivered himself up for it" (Ephesians 5:25), and again: "[Church] which he has purchased with his own blood" (Acts 20:28) to be united, to inherit and to gather into Christ's Church, i.e. "sons of the adoption" (Ephesians 1:5), "heirs of God and joint-heirs with Christ" (Romans 8:17), Christ's brothers, members of Christ, body of Christ. (Ephesians 5:30)

Cum enim Christus et ecclesia tamquam sponsus et sponsa caput et corpus et membra sint una persona dicente scriptura : Erunt duo in carne una quod apostolus dicit in Christo et in ecclesia quae est ut ipse testatur corpus eius et plenitudo eius de carne eius et de ossibus eius, iure nimirum credimus rite speramus atque confidimus quod corpus et sanguis Christi traditum et fusus pro sola ecclesia Christi dicente apostolo : Christus dilexit ecclesiam et seipsum tradidit pro ea et denuo : Quam adquisiuit sanguine suo et coniungantur et cohaereant et coadunentur ecclesiae Christi id est adoptiuis filiis dei heredibus dei coheredibus Christi fratribus Christi membris Christi corpori Christi.

• "This is my body, which shall be delivered up for you," (1Cor 11:24)

• Hoc est corpus meum quod pro uobis tradetur

• and about his blood: "which shall be shed for you and for many unto the remission of sins." (Lk 22:20; Mt 26:28)

• et de sanguine suo : Qui pro uobis et pro multis effundetur in remissionem peccatorum.

Lord said:
"This is the Chalice of my blood, of the new and everlasting covenant, which shall be shed for you and for many unto the remission of sins,"
— so God's speaking was bounded, that He said "for many", not "for all,"

Dominum dixisse:
Hic est calix sanguinis mei, qui pro vobis et pro multis effundetur in remissionem peccatorum
— sic discrete Deum locutum fuisse, ut pro multis diceret, non pro omnibus,

• Suarez (†1617),
• Passerini (†1677),
• Muniesa (†1696),
• Verani (†1713),
• Durand (†1720),
• Pozzoli (†c.1720),
• Graveson (†1733),
• Siri (†1737),
• Serry (†1738),
• Hörmonseder (†1740),
• Heid (†1759),
• Masius (†1772),
• Trivellato (†1773),
• Gravina (†1787),
• Perrone (†1876),

Liturgies

"Agnus dei, qui tollis peccata mundi."

Offerimus tibi, Domine, calicem salutaris, tuam deprecantes clementiam: ut in conspectu divinae maiestatis tuae, pro nostra et totius mundi salute, cum odore suavitatis ascendat. Amen.

Crucifixus est Christus pro omnibus et propter omnes ut uno pro omnibus mortuo omnes in ipso vivamus

Christ's words about Eucharist

When theologians such as Raulin (†1514), Suarez (†1617), Juan de Piña Madritensis (†1657), Passerini (†1677), Moncada (†1696), Natale (†1706), Boucat (†c.1730), Graveson (†1733), La Fosse (†1745), Collet (†1770), Josephus ab Expectatione (†c.1770), Cartier (†1777), Voit (†1780), Holtzclau (†1783), Marchisio (†1790), Bailly (†1808), Bauer (†1820), etc. defended interpretation of "for many" (Mt 26,28) as "for all" in words of consecration of Eucharist, they pointed out, that also Chrysostom in this place (homily 83 to Matthew) explained it in such manner. (Of course, his followers did here the same, as also such authors mentioned).

• John 1:29: “Behold, the Lamb of God who takes away the sin (singular!) of the world!”
• John 3:16,17: “Indeed, God sent his Son into the world in order that the world might be saved through him.”
• 1 John 2:2: “He is the atoning sacrifice for our sins and not for ours only but also for (the sins) of the whole world.”
• 1 John 4:14: “We have seen and testify because the Father has sent his Son as the Savior of the world.”
• John 6:33: “The bread of God is that which comes down from heaven and gives life to the world.”
• John 6:51 (Vulg.52): “The bread that I will give for the life of the world is my flesh.”

Then he says, "That He by the grace of God should taste death for all." [Hebr 2,9]

"That by the grace of God," he says. And He indeed because of the grace of God towards us suffered these things. "He who spared not His Own Son," he says, "but delivered Him up for us all." (Romans 8:32) Why? He did not owe us this, but has done it of grace. And again in the Epistle to the Romans he says, "Much more the grace of God, and the gift by grace which is by one man Jesus Christ, has abounded unto the many." (Romans 5:15)

"That by the grace of God He should taste death for all," not for the faithful only, but even for the whole world: for He indeed died for all; But what if all have not believed? He has fulfilled His own [part].

ita dicens: Qualiter gratia Dei pro omnibus gustaverit mortem.

Qualiter, inquit, gratia Dei. Et ille quidem propter Dei gratiam quae nobis donata, haec passus est. Qui proprio, inquit, Filio non pepercit, sed ipse pro nobis omnibus tradidit eum. Cujus rei gratia? Non enim debebantur haec nobis, sed gratia hoc fecit. Et iterum in Epistola ad Romanos dixit : Multo magis gratia Dei, et donum unius hominis Jesu Christi in multos abundavit.

Qualiter gratia Dei pro omnibus gustaverit mortem : non pro fidelibus tantum, sed pro mundo universo, et ipse quidem pro omnibus mortuus est. Quid autem si non omnes credunt? Ille quod suum erat implevit.

And He gives thanks, to teach us how we ought to celebrate this sacrament, and to show that not unwillingly does He come to the passion, and to teach us whatever we may suffer to bear it thankfully, thence also suggesting good hopes. For if the type was a deliverance from such bondage, how much more will the truth set free the world, and will He be delivered up for the benefit of our race. Wherefore, I would add, neither did He appoint the sacrament before this, but when henceforth the rites of the law were to cease. And thus the very chief of the feasts He brings to an end, removing them to another most awful table, and He says, "Take, eat, This is my body, Which is broken for many."

And how were they not confounded at hearing this? Because He had before told unto them many and great things touching this. Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord's blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, "shed for many for the remission of sins;" and He says, "Do this in remembrance of me." Do you see how He removes and draws them off from Jewish customs. For like as you did that, He says, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, "This, is my blood," says He, "(which is) shed for the remission of sins."

"This blood poured forth washed clean all the world [...] Not, says He, to Jews alone, but to all the world. [...] That [blood of old testament] was shed for the preservation of the firstborn, this for the remission of the sins of the whole world."

So we hear, that disciples "are of more value than many sparrows" (Mt 10:31, Lk 12:7). For it is visible, that this more simple word wanted to think all sparrows. We hear indeed also: "many are called, but few chosen" (Mt 22,14). It and this notion is observed, for called are "many," which is "all." That he calls all, we can see, because also everyone receives (invitation): "Come indeed," says he, "all that labour and are heavy laden, and I will give you rest" (Matthew 11,28). So also in a parable Christ used it. But also when we hear, that divine and salvific blood is shed “for many” (Mt 26,28), still nothing else than that "for all" we understand, because [it is] "for the life of the world" (John 6,51).

“You assert,” says he to me, “that they, indeed, who have not been ever born might possibly have been good; those, however, who have peopled the world, and for whom Christ died, you decide to be the work of the devil, born in a disordered state, and guilty from the very beginning.”

"Illos ergo - inquit - qui numquam nati sunt, bonos potuisse esse dicis, istos vero, qui mundum impleverunt, pro quibus Christus mortuus est, diaboli opus et de morbo natos et ab exordio reos definis".

“This is my blood,” He says, “which shall be shed for many for the remission of sins.” (Matt. xxvi. 28.)

Hic est, inquit, sanguis meus, qui pro multis effundetur in remissionem peccatorum (Matt. xxvi. 28).

“He who spared not His own Son, but delivered Him up for us all!” (Rom. viii. 32).

quia proprio Filio non pepercit, sed pro nobis omnibus tradidit eum (Rom. viii. 32).

"For You" as for all

Modern exegetes and theologians

• "OSA" = Order of Saint Augustine = "Augustinians"
• "OSB" = Order of Saint Benedict = "Benedictines"
• "OP" = Order of Preachers = "Dominicans"
• "OFM" = Order of Fraters Minor = "Franciscans"
• "SJ"= Society of Jesus = "Jesuists"

• Obj. = Objicies
• R. / Resp. = "Respondeo" (or "Respondetur")
• N. / C. = Nego / Concedo
• A. / C. = Antecedent / Consequent
• D. / Dist. = Distinguendo

• Sante Pagnini (1470–1541), O.P. in Isagoge ad mysticos sacrae scripturae sensus. 1536, page 597
• Jean Garetius (c.1499-1571), O.S.A. in his famous "an excellent treatise on the holy Eucharist" (CE) De vera praesentia corporis Christi in sacramento eucharistiae (Antverpiae, 1561, fol. 53b), etc.

• When "many are called," [Mt. 22:14], that is, all indeed are called, namely through the preaching Apostolic word. For in the Romans it is accepted otherwise. "Those whom he called, them he also justified." [Romans 8:30].

• quum multi sunt vocati, id est, omnes quidem vocati sunt, per praedicationis Apostolica verbum scilicet. Nam in Romanis aliter accipitur vocatio. Quos vocavit, hos et justificavit.

• And in the I. Corinthians 10. "(There is) one bread, (we who are) MANY (are) one body" [1 Cor. 10:17, cf. Romans 12:5], that is all we who believe in Christ.

• Et I. Corintheorum decimo. Unus panis et unum corpus multi, hoc est universi qui Christo fidimus, sumus.

• Thus, for many is poured out the blood of Christ [Matth. 26:28], for all and for the whole multitude.

• Sic pro multis funditur sanguis Christi, pro omnibus et pro universa multitudine.

• Sometimes, the translator translates "more", now "many." In Greek it is the same diction πολλοὶ, which Origen cleans to be put for all, which would more respond to one.

• Nonnunquam interpres vertit plures, nunc multi Graecis eadem est dictio πολλοι, quam Origines positam putat pro omnibus, quo magis respondeat unus,

• As also that: "Which shall be shed for many." [Matth. 26:28]

• ut et illic: Qui pro vobis et pro multis.

• So also in Isaiah, the twenty-fourth, "after MANY days shall they be visited," [Is. 24:22], also all the days.

• Sic et in Esaia, vigesimo quarto, Multi dies tantum pollent, atque omnes dies.

• since it is said to Abraham: "I have set you as the father of MANY nations" (Gn 17:5), but still in another place it is said: "And in your seed shall ALL the nations of the earth be blessed, because you have obeyed my voice." (Gn 22:18).

• nam Abrae dictum est patrern multarum gentium te constitui (Gen. 17). Et tamen alibi dicitur. In semine tuo benedicentur omnes gentes terrae, quia obedisti voci meae (Gen. 22)

• And also it is said to Jonah IV,2: "God of many of compassion/mercy", i.d. all, where he takes "many" for all.

• Sic etiam dicitur Jonae 4. Deus multae miserationis, idest omnis, ubi accipit multum pro omni.

• So also Psalm 40,6: "You have made many (things), O Lord, who is similar to you?" Many, that is all.

• Sic etiam psal. 53. Multa fecisti tu Domine, quis similis tui? multa idest omnia.

• So we have also in this prophet in the end of this chapture (Isaiah 53,12b): "who - namely Christ himself - has borne the sins of many" i.e. all.

• Sic etiam habemus apud hunc prophetam in calce hujus capituli, quod scilicet ipse Christus peccata multorum tulit, idest omnium.

• And Matthew 20,28: Christ give his life a ransom for MANY - understand all!

• Et apud Math. capite 20. Christus posuit animam suam in redemptionem pro multis, (intellige) pro omnibus.

• And in Mark (14,24 resp. Matthew 26,28): This is my blood, which shall be shed FOR MANY for the remission of sins.. (for many) i.e for all.

• Apud Marcum. Hic est sanguis meus, qui pro multis effundetur in remissionem peccatorum (pro multis) idest pro omnibus.

• And in Luke Christ said to Mary Magdalene (Luke 7,47): MANY sins are forgiven you, (many) i.e. all.

• Et apud Lucam dixit Christus Mariae Magdalenae. Remittuntur tibi peccata multa (multa) idest omnia.

And many other places in the sacred scripture is repeated, where "many", "more", "the most" is taken for all.

Et multa alia loca in sacris literis facile est reperire, ubi multa, vel plura aut plurima accipiuntur pro omnibus.

• The Son of man came to give his life in ransom for many.

• Filius hominis venit dare animam suam in redemptionem pro multis.

• And again: This is my blood of the New Testament, which shall be shed for many for the remission of sins.

• Et rursus. Hic est sanguis meus Novi Testamenti, qui pro multis effundetur in remissionem peccatorum.

• Where Theophylact: "For many" - he says - "to be shed, that is, for all: for also all are many."

• Ubi Theophylactus: Pro multis dicit effundi, hoc est pro omnibus: sunt enim et omnes multi.

• And in Romans. 5. For if the offense of one, many died, much more, etc. But it is evident the death of sin, come down unto all men.

• Et Rom. 5. Si enim unius delicto multi mortui sunt; multo magis, etc. Constat autem mortem peccati in omnes homines descendisse.

• And Augustine. book against Julian, notes the same as the Theophylactus.

• Et Augustin. lib. contra Julianum, idem cum Theophylacto prorsus annotavit.

• Even as the Son of Man did not come to be served, but to minister, and to give his life a ransom for many: that is, for all.

• Sicut Filius hominis non venit ministrari, sed ministrare, et dare animam suam redemptionem pro multis: id est, pro omnibus.

For he said here "many" for ALL. For all are many.

Multos hîc dicit omnes: nam omnes multi sunt.

Just as through the disobedience of one man, many were made sinners, so by the obedience of one, many were made of the just.

Sicut per inobedientiam unius hominis, peccatores constituti sunt multi: ita et per unius obeditionem, justi constituti sunt multi.

If the offense of one many be dead, much more the grace of God, and a gift in the grace of one man of Christ, hath abounded unto more.

Si unius delicto multi mortui sunt, multo magis gratia Dei, et donum in gratia unius hominis Christi in plures abundavit.

For the Scripture often says "many" for all.

frequenter enim Scriptura dicit multos pro omnibus.

• So Isaiah said, "He himself hath borne the sins of many,"

• Ita Esaias dixit: Ipse peccata multorum tulit:

• and Paul: Just as through the disobedience of one man, the many were made sinners, that is, all.

• et Paulus: Sicut per inobedientiam unius hominis, pecсatores constituti sunt multi, id est, omnes.

• Matth. 20. Filius hominis non venit ministrari, sed ministrare, et dare animam suam redemptionem pro multis.

• et ca. 26. Hic est sanguis meus, qui est novi testamenti, qui pro multis effundetur in remissionem peccatorum.

• Ex Theophy. in prædictorum locorum expositione. Item ad Hebræ. 9. Hæc dictio, inquit, multi pro omnibus ponitur. Ut animam suam daret pretium redemptionis pro multis, id est, pro omnibus, omnes etiam multi sunt.

• Et August. contra Julianum Pelagianum. lib. 6. ca. 12. Hæc dictio multi pro omnibus ponitur.

• Genes. 17. Patrem multarum gentium posui te,

• et apud Paulum. Per unius inobedientiam peccatores constituti sunt multi.

• Adde etiam ex Hiero. Isaiæ. 66. [PL 24, 683]

Quod hic numerus multi semper in vitio est. Unde in Genesi narratur, quod cœperint homines fieri multi in terra.

Haec ille.

• et in Psalm. Multi insurgunt adversum me. Et in lege præcipitur. Ne acquiescamus iudicio multorum. Nam stultorum infinitus est numerus. Hincforte pauci pro justis accipi solent, ut in Psalm. 16. Domine a paucis de terra divide eos, in vita eorum.

• ex с. 20 Matthaei: Filius autem hominis venit dare animam suam pro multis

• et ex с. 26. Matthaei: Hic est sanguis meus, qui pro vobis, et pro multis effundetur:

• iuxta Catholicam explicationem: Daniel. 12: Et multi dormientium in terrae aggere ex[s]urgent, cum tamen omnes, qui in monumentis sunt, audient vосеm filii Dei, ut dicitur Ioan. 5. et docet Paulus I. Cor. 15. Omnes resurgemus.

Paul said that by the sin of one the many died, and through the disobedience of one the many were made sinners,

Paulum dixisse quod unius delicio multi mortui sunt, et quod per inobedientiam unius hominis, peccatores constituti sunt multi:

that word "many" is often put and taken for all,

vocem illam, multi, saepè poni et accipi pro omnibus

• as Matthew 20:
  "Son of man came to give his life as ransom for MANY."

• ut Matthae. 20.
  Filius hominis venit dare animam suam redemptionem pro multis;

• And cap. 26:
  "This is my blood which shall be shed for MANY."

• Et ca. 26.
  Hic est sanguis qui pro multis effundetur.

And this is the explanation of St. Augustine, lib. 6, against Julian. cap.12. And the reason is that the multiplicity is not opposition to universality, but to singularity.

Et haec est explicatio D. August. lib. 6. contra Iulian. cap. 12. Et ratio huius est, quod multitudo non tam opponitur universali, quam singularitati

Non putetur, inquit B. Augustinus, lib. 20. de Civit. cap. 23. diversum, quod cum ibi positum sit, Omnes, qui sunt in monumentis, hic non dicat Propheta, Omnes, sed multi dormientium in terra agere. Ponit enim aliquando Scriptura pro Omnibus vocabulum multos. Proptera et Abrahae dictum est Genes. 17. potrem multarum gentium posui te, cut tamen et alio loco dicitur (Genes. 22.) in semine tuo benedicentur omnes gentes.

propter peccatum Adami factos esse omnes peccatores,

propter eius inobedientiam multos esse constitutos peccatores,

• in Genesis (17:5) "I have set you as the father of MANY nations," i.e. all.

• nella Genesi, eris pater multarurn gentium, id est omnium

• in Jonah (4:2): "God of MANY of compassion/mercy", i.d. of all.

• in Giona, Deus multae miserationis, id est omnis,

• in Job (36:31) "he gives food to MANY mortals." i.e. to all.

• in Giobbe, dat escam multis mortalibus, id est omnibus.

• also Psalm (40:6): "You have made MANY [things]", i.e. all [things].

• Ne i salmi, Multa fecisti tu domine, id est omnia

• in Isaiah (53:12b): "he has borne the sins of MANY" i.e. of all.

• In Esaia, peccata multorum tulit, id est omnium

• in Saint Matthew (20:28): Christ give his life a ransom for MANY, i.e. for all.

• in San Matteo animam suam redemptionem pro multis, id est omnibus

• in Saint Mark (14:24) "which shall be shed FOR MANY", i.e for all.

• In San Marco qui pro multis effundetur, id est omnibus.

• in Saint Luke (7:47): MANY sins are forgiven you, i.e. all.

• In San Luca, remittuntur tibi peccata multa, id est omnia.

• to Romans (12:5): "We (being) MANY are one body", i.e. all.

• a Romani. Multi unum corpus sumus, id est omnes.

• to Hebrews (9:28): "to exhaust the sins of many", i.e. of all.

• A gli Hebrei; ad multorum exhaurienda peccata, id est omnium.

"many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt."

Multi ex iis qui dormiunt in terrae pulvere, evigilabunt, alii in vitam aeternam, alii in opprobrium.

• as Romans 5: "by the transgression of the one (the) many died",
• and Matthew 26: "which shall be shed for you and for many."

• ut ad Rom. 5: Unius delicto multi mortui sunt
• et Matt. 26: Qui pro vobis ac pro multis effundetur.

• For Theophylact in the that 1. Cor. 11 "For the Lord is Jesus, etc." on that "which is broken for you" [1Cor 11:24], as [also] the Vulgate has, so [he] explains:

• Nam Theophylactus in illud 1. ad Cor. 11 Quoniam Dominus Iesus, etc. illud Quod pro vobis frangitur, ut habet Vulgata, ita exponit,

Generally to all he said: take and eat his body, which equally for all is broken delivering unto the death.

Generatim omnibus dixit: accipite, edite, idque corpus suum quod pro omnibus ex aequo fregit in mortem tradens.

• And on that Luke 22. "Which is given for you", that "for you" values that is the same as for the human race.

• Et in illud Luc. 22. Quod pro vobis datur, illud, Pro vobis, existimat idem esse, quod pro humano genere.

• Euthymius explains in the same way that Matth. 26. "Which shall be shed for many," as to be the same, what "​​for all men," so to show that the blood of Christ was superior to the blood of Old Testament, which was shed only for the Hebrews.

• eodem modo explicat Euthymius illud Matth. 26. Qui pro multis effundetur, ut idem sit, quod pro omnibus hominibus, ut ita ostenderet, quantum praestet sanguis Christi sanguini veteris testamenti, qui solum pro Hebraeis effundebatur.

many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach.

multi de his qui dormiunt in terræ pulvere evigilabunt, alii in vitam æternam, et alii in opprobrium.

For this is my blood of the New Testament, who shall be shed for many for the remission of sins,

hic est enim sanguis meus novi testameti, qui pro multis effundetur in remissionem peccatorum,

• Multitudinem peccatorum. Multitudo universitatem significat, multa universa.

• Sic enim in Proverbiis est, unde promptus hic locus, universae delicia operit charitas (10,12).

• Per inobedientiam unius hominis peccatores constitutos multos (Rom.5,19) Paulus dicit,

• qui dixerat omnes in eo peccavisse (Rom.5,12):

• patrem multarum gentium Abraham vocat (Rom.4,17) post Auctorem Genesis (17,4) et Ecclesiastici (4,20),

• simúlque patrem omnium nostrum (Rom. 4,16).

• Daniel scribit, quod multi de his, qui dormiunt in terrae puluere, evigilabunt (12,2).

• Subdit tamen partitionem, qua comprehenduntur omnes, alii, in vitam aeternam, et alii in opprobrium, ut videant semper (ibidem).

• Christus ait

• multos vocatos (Matt.20,16),

• et sanguinem suum pro multis effusum (Matt.26,28):

cum

• Joannes dicat Christum propitiationem esse pro peccatis totius mundi (1Jo.2,2),

nec dubitari possit cuiuis exhiberi vocationis gratiam sufficientem, quia

• vult omnes Deus salvos fieri, et ad agnitionem veritatis venire (1Tim.2,4),

• et Christus venit vocare peccatores ad poenitentiam (Matt. 9,13).

• Notarunt Augustinus, ac Theophylactus multos poni nonnumquam pro omnibus: et idem est de enuntiationibus indefinitis habentibus universalium significationem: sicut etiam certum est, propositiones universali nota insignitas, capi debere pro indefinitis, definitis, et incertis.

• Praecipit de istis rectè Salmeron (tom. 1. proleg. 11, quinquag. 3. can. 42).

• Michaeas (cap. 4. 2) ait: quod properabunt ad Dominum gentes multae, id est, omnes, ас ex omnibus aliqui, juxta praedictionem CHRISTI (Matth.,24.14), et visionem Joannis (Apoc.7.9.).

• CHRISTUS idem dixit sanguinem suum fundendum pro multis (Mat.26.28), hoc est, sine dubio pro omnibus, quantum ad sufficientiam:

• sicut quod scribit Paulus per unins inobedientiam peccatores constitutos multos, intelligit reipsa omnes, sicut eodem loco expresserat (Rom.5.12,18,19).

• Matthaei 20. Venit filius hominis dare animam suam redemptionem pro multis,

• ut probat August. lib. 6. contra Julianum, с. 12.

• per inobedientiam unius hominis peccatores constituti sunt multi.

• Matthaei 26. hic est sanguis meus qui pro multis effundetur, id est, pro omnibus,

• ut ad haec verba Euthymius, Multos hîc dicit omnes: nam omnes multi sunt.

• Matth. 20. Venit filius hominis dare animam suam in redemptionem pro multis.

• Et rursum in consecratione calicis, Pro vobis et pro multis effundetur.

• Venit fillius hominis dare animam suam pro multis, cioè pro omnibus, come interpreta Theofilatto.

• Così s'intendono quegli altri luoghi: hic est sanguis, qui pro vobis, et pro multis effundetur,

• appresso San Luca; ipse peccata multorum tulit,

• appresso Isaia; per inobedientiam unius peccatores constituti sunt multi,

• appresso à Paolo: unius delicto multi mortui sunt,

Daniel 12 says, that many will recurrect. "MANY", says he, "of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach." Therefore not all will resurrect, but only MANY.

Danielis 12. dicitur, multos resurrecturos, Multi, inquit, de iis, qui dormiunt, in terrae pulvere evigilabunt, alii in vitam aeternam, et alii in opprobrium. Ergo non omnes resurgent, sed solùm multi.

word "many" according using of Scripture's phrases is taken for all, as it is clear from that

nomen muti, juxta usitatam Scripturae phrasim accipi pro omnes, ut patet ex illo

• Romans 5 "For if by the offence of one, many died,"

• Roman. 5. Unius delicto multi mortui sunt,

• and Matth. 26. "Which shall be shed for you and for many."

• et Matth. 26. Qui pro vobis, ac pro multis effundetur.

• ad Roman. 5. Unius delicto multi mortui sunt,

• et Matth. 26. Qui pro vobis, ac pro multis effundetur,

Which shall be shed for you and for many unto the remission of sins.

Qui pro vobis, et pro multis effundetur in remissionem peccatorum.

Verum, et si ille (Christus) pro omnibus mortuus est, non omnes tamen mortis eius beneficium recipiunt, sed hi dumtaxat, quibus meritum passionis eius communicatur.

Sicut cum dicitur

• Math. 20. Filius hominis venit dare animam suam redemptionem pro multis.

• Et cap. 26. Hic est sanguis, qui pro multis effundetur,

ly pro multis ponitur pro omnibus.

• as in Matt. 20. The Son of man came to give his life a ransom for many.

• ut Matth. 20. Filius hominis venit dare animam suam redemptionem pro multis.

• And 26. For this is he, my blood of the new testament, which shall be shed for many, etc.

• Et 26. Hic est enim Sanguis meus novi testamenti, qui pro multis, etc.

• Add that word "many" (according to the testimony of Augustine: book. 6. of earlier work against Julian. ch. 12, and b. 2. of the later, ch. 134., also book 20 of The City, ch. 32) is frequently used in scriprure for that word "all"

• Adde quod ly multi (teste August. l. 6. operis prior, contra Julian. c. 12. et l. 2. posterior. c. 134. item l. 20. de Civit. c. 32) frequenter in scriprura usurpetur pro ly omnes

• as Dan. 12. "And many of those that sleep, in the dust of the earth, shall awake," that is, all rise again in the day of Judgement,

• ut Dan. 12. Et multi de his, qui dormiunt, in terrae pulvere, evigilabunt, id est, omnes resurgent in die judicii,

• and the Romans, ch. 5. For if by one, beloved for many are dead.

• et ad Rom. 5. si enim unius dilecto multi mortui sunt.

• Daniel 12:2.
  Many of those that sleep in the dust of the earth, shall awake: some unto life everlasting, and others unto reproach, to see it always.
  Certain however is by divine faith, not only many, but all of dead ones should rise.

• Danielis cap. 12. v. 2.
  Multi de his, qui dormiunt in terrae pulvere, evigilabunt, аlii in vitam aeternam, et alii in opprobrium, ut videant semper.
  Certum autem est ex Fide divinâ, non tantùm multos, sed omnes ex mortuis resurrecturos.

• Christ Matth. 26:28 said:
  This is my blood of the new testament, which shall be shed for many for the remission of sins.
  Similarly it is certain, that the blood of Christ is shed for all, so that they can obtain remission of sins.

• Christus Matth. 26. v. 28. dixit:
  Hic est sauguis meus novi testamenti, qui pro multis effundetur in remissionem peccatorum.
  Itidem vero certum, quod sanguis Christi pro omnibus hominibus sit effusus, ut remissionem peccatorum consequi possint.

• Quando etiam Dominus dicit: hic est sanguis meus qui pro multis effundetur, dixit multis quia omnes homines sunt valdè multi.

• Dixit etiam de Magdalena Luc. 7. remittuntur ei peccata multa, illud multa, sonat ut omnia, quare subjunxit statim ipsi peccatrici; remittuntur tibi peccatatua tua.

• Apostolus Heb. 1. dicit: multifariam multisque modis, et versio Syriaca dicit: omnifariam, omnibusque mоdis. Plus ergo sonat illa dictio multi quam illa omnes.

• prout Gen. 17. dicitur: Patrem multarum gentium constituam te.

• Et Gen. 22. dicitur: Benedicentur in semine tuo omnes gentes terrae.

• Ita quoquè Matth. vigesimo dicitur Filius hominis non venit ministrari, sed ministrare, et dare animam suam, redemptionem pro multis.

• Et Marci capite 14. Hic est sanguis meus novi testamenti, qui pro multis effundetur.

• Quod vero hoc loco vox, multis, sumatur pro omnibus, inde probatur;

• Quia Roman. 5. dicitur: Unius delicto omnes mortui sunt.

• 1. Apostolus subjungit: Quod unius delicto mortui sunt multi

• ut Matth. 20. 28. Sicut Filius hominis venit dare animam suam redemptionem pro multis.

• Item Matth. 26. 28. Hic est sanguis meus, qui pro multis effundetur, id est, pro omnibus.

Christum Matthaei 20. v. 28. testari se venisse, dare animam suam redemptionem pro multis; atque adeo non pro omnibus;

• Quare Theophylactus ad eum Matthaei locum ait: οἱ γὰρ πάντες πολλοί Nam omnes sunt multi.

• Addit Euthymius ibidem, Scripturam frequenter MULTIS dicere pro OMNIBUS. Itaque pro omnibus tradidit animam suam, omnesque redemit; quanquam multi sua sponte in servitute remanserunt.

• Porro de ea vocum permutatione legendus Augustinus libro secundo Operis Imperfedi contra Julianum cap. 134. et seqq.

Per inobedientiam unius hominis peccatores constituti sunt multi:

• cùm immediate Apostolus praemiserit illa verba: Per unius delictum in omnes homines in condemnationem,

• quomodo etiam Christus dixit: qui pro multis effundetur, hoc est, pro omnibus.

• Ce docte Commentateur a remarqué sur ces mots πολλοὶ προφῆται, plusieurs Prophetes, qu'on peut les entendre de tous les Prophetes en general, parce que le mot de plusieurs est souvent dans le N. Testament pour celuy de tous, πολλοὶ ἀντὶ τοῦ πάντες: ce qu'il confirme par divers exemples.

• Il repete cette observation en d'autres endroits qui sont d'une plus grande importance; comme au Chap. 20. v. 28. où il est dit que JESUS-CHRIST est venu pour servir, et donner sa vie en rançon pour plusieurs: il dit* que l'Evangeliste a mis en ce lieu-là plusieurs pour tous, selon le stile ordinaire de l'Ecriture: car J. CHRIST a donné sa vie pour tous, et a racheté tout le monde, bien que plusieurs soient demeurez dans la servitude, parce qu'ils ont voulu y demeurer.

• Sur ces autres mots, C' est mon sang, le sang du N. Testament qui est repandu pour plusieurs, il observe que dans l'Ancien Testament le sang de l'Agneau n'étoit repandu que pour les seuls Juifs; mais que se sang de J. CHRIST est repandu generalement pour tous les hommes, le mot de plusieurs signifiant tous en ce lieu, πολλοὺς γὰρ τοὺς πάντας ἐνταῦθα λεγει.

• [Matth. 26,28] Pro multis effundetur (hoc est pro omnibus juxta Joannem [1.Joan.2]) in remissionem peccatorum.

• Item [ad Rom. 5, 19] sicut enim per inobedientiam unius hominis peccatores constituti sunt multi, hoc est, omnes:

• SICHROWSKY, Benignus (1675-1737), O.S.A., theologian.
  Theologia Scholastica Aegidio-Augustiniana, tract. I [De Deo Uno], q. XIII, art. I / n. 12 (Norinbergae, 1716, vol. 1, p. 768)

• HÖRMONSEDER, Anselm (1686-1740), O.S.A., theologian.
  Universa Theologia Moralis Augustiniano-Aegidiana, q. XVI, §. 4 / num. 11 (Opusculum I., Viennae, 1738, p. 185)

Matth. 26. Hic est sanguis meus novi testamenti, qui pro vobis, et pro multis effundetur.

Matth. 26. Hic est sanguis meus novi testamenti, qui pro vobis, et pro multis effundetur.

• Lucae cap. 7. 47. Remittuntur ei peccata multa, id est omnia.

• Mat. cap. 20. 28. Venit Filius hominis dare animam suam in redemptionem pro multis, id est pro omnibus.

• Cap. 26. Hic est Sanguis meus Novi Testamenti, qui pro multis effundetur, id est pro omnibus.

• Math. 20. cap. Filius hominis non venit ministrari et dare animam suam redemptionem pro multis.

• Et cap. 26. Hic est enim Sanguis meus novi testamenti, qui pro multis effundetur in remissionem peccatorum.

• Epist. ad Hebr. cap. 9. Sic et Christus semel oblatus est ad multorum exhaurienda peccata

• sine exclustone caeterorum, C.

• cum exclusione cæterorum, N.

• Primo, quia nullum est ex adductis testimoniis, in quo habeatur particula exclusia tantum [...]

• Secundo, quia generatim loquendo vox ilia multis non est exclusiva omnium, quando in aliis locis eadem res tribuitur omnibus; quia nil vetat quominus aliquid dicatur de multis, quod revera convenit omnibus; vox enim multi continetur sub voce omnes: unde satentibus adversariis recte colligitur peccato originali obnoxios esse omnes homines nullo excepto, ex istis Apostoli verbis quæ leguntur cap. 5. Epist. ad Rom. in quo omnes peccaverunt; licet in eodem capite habeatur, per inobedientiam unius hominis peccatores constituti sunt multi. Proindeque Scriptura non restringit mortem Christi ad multos cum exclusione cæterorum.