Mass Talks 13: The Offertory

One of the more drastic alterations that were made in the Mass after the Second Vatican Council was the Offertory Rite. This is so much the case, that the very name ‘offertory’ has almost entirely been replaced in favor of the expression ‘Preparation of the Gifts.’ The reason for the near disuse of the term ‘offertory’ is explained by the fact that the truly essential offering that takes place in the Mass is not these unconsecrated gifts of bread and wine but the offering of Christ’s Body and Blood in sacrifice that takes place after the consecration. Nevertheless, the term ‘offertory’ does survive, though just barely, in the name of the Gregorian Chant which is sung at this time in the Mass.

As you well know, there may be a procession to the altar with the offertory gifts. The reason for this ceremony is that originally the people themselves brought the bread and wine (as well as oil and candles) to the church. This was at a time when foods were not commercially made (as they are today). They were carried in procession to the altar by deacons or by the people while the choir sang some verses of a psalm. The money collection is our way of continuing this tradition symbolically. In the OT, people were required to give one-third of their goods or money to the temple–a practice still imposed on many Jews to this day in their synagogues. Even Jesus’ disciples paid the temple tax. In the NT Church, however, everyone gave according to his means and according to what he deemed right, as we learn from the Acts of the Apostles (cf. also 2 Cor 9:7).

Bread and wine are the elements of the Holy Eucharist, and they have their own history.

At the last supper, for the first Holy Eucharist, our Lord used unleavened bread. This was because the last supper occurred during the time of Passover, when only unleavened bread could be eaten. For this reason, the Western Church has insisted on the use of unleavened bread only for Mass. Another reason for using unleavened bread is taken from 1 Cor 5:7-8 where leaven is a metaphor for moral corruption–certainly not an association fitting for the Holy Sacrament! Traditionally, the bread was made very white as a symbol of purity (even though whole wheat may also legitimately be used). The familiar term ‘hosts’ began to be used for the Eucharistic breads, coming from the Latin hostia, meaning ‘sacrificial victim.’

The recipe for the host must never include any other ingredients (such as other grains, or honey or sugar) in which case the resulting bread would become invalid material for the Eucharist and no consecration would take place.

Concerning the wine: it must be wine made solely from grapes (and not from other fruits) because our Lord referred specifically to the “fruit of the vine” (Lk 22:18), an expression we find now in our offertory prayers. A little water is mixed into the wine, as you know. This was a common practice at the time of Jesus. According to St. Cyprian in the 3rd century, the mixing of water and wine symbolizes the union of Christians (the water) with Christ (the wine) because the two cannot be separated. Later on, the water and blood that came forth from our Lord’s pierced side was also seen here. This mixing in of water now has another meaning assigned to it. It is a prayer to share in Christ’s divinity, just as He shared in our humanity. Of course, the quantity of water must not be too much lest the mixture cease to be wine any longer and thus become invalid matter for the Eucharist.

The two prayers now recited by the priest, either aloud or silently, are very interesting. They are cast in the form of Jewish blessing prayers that typically begin with the phrase, “Blessed are you, Lord...” The reason the Church employed this Jewish blessing style is that at the last supper (Scripture says) Jesus took bread and “blessed” it. This word “blessed” certainly could not have meant the sign of the cross! Rather, our Lord must have said a prayer of praise, a typically Jewish “Blessed are you...” kind of prayer.

Once these have been said, the priest, bows low and say a prayer that echoes a line from Psalm 51. He humbly asks God to accept priest, people and gifts as offerings.

Incense may also be used at this time for the gifts, the altar, the priest, the servers and the people. Its sweet smell is meant to indicate that this sacrifice is pleasing to God.

One of the most-often misunderstood gestures of the Mass is the washing of the priest’s hands. This is not a hygienic washing so that the priest wont be spreading his germs in distributing Communion. Rather, it’s a ritual washing to make the priest interiorly clean and thus worthy to offer the Eucharist.

Final item of the day is the Prayer over the Gifts. It opens with the familiar invitation, “Pray, brethren...” and the reply, “May the Lord accept the sacrifice...” (Note here that the priest is asking the people to pray so that God will accept the sacrifice that is to come: one should never be presumptuous! The Latin original here says ‘mine and your’ sacrifice–not “our sacrifice” as in our current translation–so as to emphasize the priest’s role as the principal offerer of the Mass.)

The Prayer over the Gifts was formerly called the ‘Secret’ because it was only whispered by the priest. Now it is said aloud. The people say ‘Amen’ to conclude it and thus the first part of the Liturgy of the Eucharist comes to an end.

If there is something especially relevant to you, the congregation, about the Offertory, I would say that it is this: it’s the time for you to put in your own part (I was going to say: “to put in your own two cents,” but I wouldn’t want to impoverish the collection) into the Mass. Your money-offering symbolizes being joined to Christ in the Eucharist so that you will become acceptable to God. You will never be more agreeable to God than when you are untied with our Lord in the sacrifice of the Mass.

People of God: the Offertory is your great moment!