"Once again, though, we ask: why 'for many'? Did the Lord not die for all? The fact that Jesus Christ, the incarnate Son of God, is the man for all men, the new Adam, is one of the fundamental convictions of our faith. Let me recall just three Scriptural texts on the subject: God 'did not spare his own Son but gave him up for us all', as Paul says in the Letter to the Romans (8:32). 'One has died for all,' as he says in the Second Letter to the Corinthians concerning Jesus’ death (5:14). Jesus 'gave himself as a ransom for all,' as we read in the First Letter to Timothy (2:6). So the question arises once more: if this is so clear, why do we say 'for many' in the Eucharistic Prayer? Well, the Church has taken this formula from the institution narratives of the New Testament. She says these words out of deference for Jesus’ own words, in order to remain literally faithful to him. Respect for the words of Jesus himself is the reason for the formulation of the Eucharistic Prayer. But then we ask: why did Jesus say this? The reason is that in this way Jesus enables people to recognize him as the Suffering Servant of Is 53, he reveals himself as the figure to whom the prophecy refers. The Church’s respect for the words of Jesus, Jesus’ fidelity to the words of 'Scripture': this double fidelity is the concrete reason for the formulation 'for many'. In this chain of respectful fidelity, we too take our place with a literal translation of the words of Scripture.
"Just as we saw earlier that the 'for you' of the Luke-Paul tradition does not restrict but rather makes concrete, so now we recognize that the dialectic 'many' – 'all' has a meaning of its own. 'All' concerns the ontological plane – the life and ministry of Jesus embraces the whole of humanity: past, present and future. But specifically, historically, in the concrete community of those who celebrate the Eucharist, he comes only to 'many'. So here we see a threefold meaning of the relationship between 'many' and 'all'. Firstly, for us who are invited to sit at his table, it means surprise, joy and thankfulness that he has called me, that I can be with him and come to know him. 'Thank the Lord that in his grace he has called me into his Church.' Secondly, this brings with it a certain responsibility. How the Lord in his own way reaches the others – 'all' – ultimately remains his mystery. But without doubt it is a responsibility to be directly called to his table, so that I hear the words 'for you' – he suffered for me. The many bear responsibility for all. The community of the many must be the lamp on the lamp-stand, a city on the hilltop, yeast for all. This is a vocation that affects each one of us individually, quite personally. The many, that is to say, we ourselves, must be conscious of our mission of responsibility towards the whole. Finally, a third aspect comes into play. In today’s society we often feel that we are not 'many', but rather few – a small remnant becoming smaller all the time. But no – we are 'many': 'After this I looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues', as we read in the Revelation of Saint John (7:9). We are many and we stand for all. So the words 'many' and 'all' go together and are intertwined with responsibility and promise."