Guided Missal 6: Offertory

The Liturgy of the Word is followed by the Liturgy of the Eucharist, the second of the two major components of the Roman Mass. The latter has been traditionally divided into three parts: the Offertory, the Consecration, and the Communion. The extent of their significance to the Mass, and the extent of changes in the English translation, are such that we will treat them separately here as well.

Although this part of the Mass is popularly referred to as "The Preparation of the Gifts," it is still known in the official books by its traditional name as the "Offertory," as we shall see in the quotation below.

Offertory Antiphon (Offertorium)

In our installment on the Introductory Rites, we gave attention to the role of the official chants that are proper to certain parts of the Mass of the Day (hence their being known as "Propers"). We were referred to an excerpt from the newly translated GIRM, which underscored this specific preference, as opposed to the conventional metrical hymn selected by a musician or committee. It is the same for the Offertory Chant.

74. The procession bringing in the gifts is accompanied by the Offertory Chant (cf. no. 37b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance Chant (cf. no. 48) ...

It should be noted that the chant for the Offertory was never included in any of the official translations since the promulgation and publication of the Novus Ordo Missae in 1969 and 1970. The reasons for this having escaped us, it now appears in its rightful place with the 2010 translation.

The matter of proper musical texts, as opposed to constant reinvention from one occasion to the next, could not be clearer. And so, one should ideally expect the chant in the video clip here, the "At te, Domine, levavi," to be sung on the First Sunday of Advent, as the gifts of bread and wine are being brought to the altar.

Berakhah

The Jewish prayers of blessing for both bread and wine form the basis for presenting the gifts for sacrifice. They would have been the prayers spoken by Christ Himself at supper on the night He was betrayed, albeit amended in each instance by a sign of the New Covenant: “Take this, all of you ...”

ברוך אתה ה' א‑לוהינו מלך העולם,
המוציא לחם מן הארץ.‏

Barukh atah Adonai Eloheinu
melekh ha-olam,
ha-motzi lechem min ha-aretz.

Blessed are You, Lord, our God,
King of the universe,
Who brings forth bread from the earth.

ברוך אתה ה' א‑לוהינו מלך העולם,
בורא פרי הגפן.‏

Barukh atah Adonai Eloheinu
melekh ha‑olam,
bo're p'ri hagafen.

Blessed are You, Lord, our God,
King of the universe,
Who creates the fruit of the vine.

These blessings, in turn, are the basis for those used in presenting the gifts at the altar. As before, we present the original Latin text, the incumbent 1973 translation, and the improved 2010 translation.

Benedictus es, Dòmine,
Deus univèrsi,
quia de tua largitàte
accèpimus panem,
quem tibi offèrimus,
fructum terrae
et òperis mànuum hòminum:
ex quo nobis fiet
panis vitae.
Benedìctus Deus in sàecula.

+ + +

Blessed are you, Lord,
God of all creation,
Through your goodness
we have this bread
to offer,
which earth has given
and human hands have made.
It will become for us
the bread of life.
Blessed be God forever.

+ + +

Blessed are you, Lord
God of all creation,
for through your goodness
we have received the bread
we offer you:
fruit of the earth
and work of human hands,
it will become for us
the bread of life.
Blessed be God forever.

That "Deus univèrsi" is translated as "God of all creation" and not "God of the universe," as is consistent with Jewish practice, may have something to do with what is lost in translation. Even the word "universe," as understood in English, could be understood in turn as finite in length and breath, as opposed to "all creation."

The above notwithstanding, by adhering more closely to the Latin text, we clarify the relationship between those who offer the gift of bread -- "for through your goodness we have received the bread/wine we have to offer you ..." -- and He Who makes the offering possible through His bounty.

Benedictus es, Dòmine,
Deus univèrsi,
quia de tua largitàte
accèpimus vinum,
quod tibi offèrimus,
fructum vitis
et òperis mànuum hòminum:
ex quo nobis fiet
potus spiritàlis.
Benedìctus Deus in sàecula.

+ + +

Blessed are you, Lord,
God of all creation.
Through your goodness
we have this wine
to offer,
fruit of the vine
and work of human hands.
It will become
our spiritual drink.
Blessed be God forever.

+ + +

Blessed are you, Lord
God of all creation,
for through your goodness
we have received the wine
we offer you:
fruit of the vine
and work of human hands,
it will become
our spiritual drink.
Blessed be God forever.

It is curious that "et òperis mànuum hòminum" could ever have been translated two different ways -- "human hands have made", "work of human hands" -- in such close proximity, for no apparent reason. Other inconsistencies in the translations of offering the bread versus the wine are also reconciled. "fructum terrae" and "fructum vitis" are both "fruit of the earth" and "fruit of the vine," respectively. Both are "et òperis mànuum hòminum" -- the work of human hands.

Overall, the two blessings are clearer, and more harmonious with one another, if only by virtue of fidelity to the original.

Oràte, fratres,
ut meum ac vestrum sacrificium
acceptàbile fit apud
Deum Patrem omnipotèntem.
Suscìpiat Dòminus
sacrificium de mànibus tuis
ad laudem et glòriam
nòminis sui,
ad utilitàtem quoque nostram
totiùsque Ecclèsiae suae sanctae.

+ + +

Pray, brethren,
that our sacrifice
may be acceptable
to God, the almighty Father.
May the Lord accept
the sacrifice at your hands
for the praise and glory
of his name
for our good
and the good of all his Church.

+ + +

Pray, brethren,
that my sacrifice and yours
may be acceptable
to God, the almighty Father.
May the Lord accept
the sacrifice at your hands
for the praise and glory
of his name
for our good
and the good of all his holy Church.

It is here that we come to a resolution of that which has long been deemed theologically problematic, as "ut meum ac vestrum sacrificium" makes a clear distinction between the action of the priest ("my sacrifice") and that of the people ("and yours"). Only the priest can offer sacrifice, and only he can act "in persona Christi," in the person of Christ. Further, the omission heretofore of "holy" in describing the Church was inexplicable, and further evidence of what had become the desacralization of our worship.

Even so, it could still have been improved and rendered more accurately. In the mid- to late-1960s, as certain parts in Latin were gradually changed to the vernacular, the latter part of the response was provisionally translated thus ...

... for our welfare
and that of all his holy Church.

... which is a more accurate rendering of "utilitàtem" (that is, "welfare" or "benefit"), in addition to being less redundant. On the other hand, if that were not bad enough, consider the official translation of the "Suscìpiat" response in French:

Pour la gloire de Dieu et le salut du monde. (For the glory of God and the salvation of the world.)

Nope, not even close.

Prayer Over the Offerings (Secreta)

This prayer (once known as the Prayer Over the Gifts, but which is now rendered closer to the Latin "Oratio Super Oblata"), along with the Opening Prayer (Collect) and the Prayer After Communion, comprise the orations for the particular Mass. It was at one time known as the "Secret," from the Latin word "secreta," which actually means "set apart." The prayer was known by this name, not because the priest formerly said it silently, but because it was for that which was "set apart" from all else, namely the gifts to be offered in sacrifice.

It is that sacrifice, the part of the Eucharistic Liturgy known as the Consecration, which will be the focus of our seventh installment.