I know that in the old (pre-2011) English translation of the words of consecration, the priest was supposed to say that Christ’s Blood was “shed for you and for all,” but that this was changed to “for you and for many.” If a priest now were to revert to the older translation of “for all,” would that invalidate the consecration? Thank you.
A small change in wording does not invalidate the sacrament:
- Defects on the part of the form may arise if anything is missing from the complete wording required for the act of consecrating… If the priest were to shorten or change the form of the consecration of the Body and the Blood, so that in the change of wording the words did not mean the same thing, he would not be achieving a valid Sacrament. If, on the other hand, he were to add or take away anything which did not change the meaning, the Sacrament would be valid, but he would be committing a grave sin.
Pope Saint Pius V’s Papal Bull De Defectibus
So unless the meaning of “for many” was different enough from “for all” that it would change the meaning, then the sacrament would still be valid. The Congregation for Divine Worship and the Sacraments addressed the fact that “for many” and “for all” are theologically essentially the same in January 1970:
According to exegetes, the Aramaic word which in Latin is translated ‘pro multis,’ means ‘pro omnibus’: the multitude for whom Christ died is unbounded, which is the same as saying: Christ died for all…
“For many” is clearly a better translation of the Latin pro multis, however the “many” that is referred to is without number so it is essentially the same as saying Christ died for all. Therefore either translation is acceptable for valid words of consecration. That being said, the official prayers of the Church call for the “for many” to be said instead of “for all” and that should be what the priest says:
- In the celebration of the Eucharist above all, no one, not even a priest, may on his own authority add, omit, or change anything in the liturgy…Priests should, therefore, ensure that they so preside over the celebration of the Eucharist that the faithful know that they are attending not a rite established on private initiative, but the Church’s public worship, the regulation of which was entrusted by Christ to the apostles and their successors.
Instruction on the Worship of the Eucharistic Mystery