The Roman Offertory: Past, Present, and Future

The past few weeks, I've been discussing the different sections of Sacrosanctum Concilium and whether it met its goals in the reform of the Mass.  For many of us that are familiar with both forms, 

Jose Maria Escriva celebrating Holy Mass

it is obvious that one area that received a lot of attention by the reformers was the Offertory.  As the legendary Adrian Fortescue mentions, the earliest form of the Offertory consisted only of the Secreta or Oratio Super Oblata.  The Offertory prayers that surround the Secret were added at a later date, and were added initially as private devotions.  Later, when Pope Pius V codified the Missal, the Offertory Prayers took on a fixed form that remained constant until the Second Vatican Council.

 

Recalling that Sacrosanctum Concilium endeavored to restore the Mass to the vigor which [it] had in the days of the holy Fathers, and at the same time discard those elements that were added with but little advantage, it isn't too hard to imagine that the Offertory would be an area that many liturgists at the time would want to turn their attention.  Even Adrian Fortescue notes that two of the Offertory Prayers dramatically anticipate the moment of consecration.  The question we have to ask, however, is whether or not this is a bad thing?

 

The reformed Offertory Prayers are obviously influenced by the Jewish table blessings that many of our Jewish brothers and sisters recite at Passover.  The opening phrase Benedictus es, Domine, Deus universi, is obviously based on Baruch atah Adonai.  These prayers have a sense of praise and wonder, both of which are definitely positive emotions.  The older prayers, on the otherhand, Suscipe, Sancte Pater, Offerimus tibi Domine, and Suscipe Sancta Trinitas, have more of a nature of supplication and petition.  In comparison, these prayers are much more figurative and poetic, compared to their modern counterparts. 

 

So, you may be wondering where I'm going with things this week?  No, I will not bad-mouth the Ordinary Form, since that is the form that I was raised with.  I offer a few points for consideration, however, but first I have to point out my own hypocrisy: previously I suggested limiting options in the Mass; this week I'll be suggesting adding one option.   

1. There is an on-going debate as to whether or not the Ambrosian Rite (the liturgical rite of the Archdiocese of Milan) is a heavily Latinized Gallican Liturgy (the Roman Rite replaced the Gallican Rite as the Liturgical rite in Charlemagne's realm during his reign) or an older form of the Roman Rite, representing how it looked prior to Pope St. Gregory the Great's reforms.  The idea of the Ambrosian Rite being an older form of the Roman Rite was prevalent at the time of the Second Vatican Council, as can be seen by changes made to the Roman Rite to resemble the Ambrosian Rite (third reading and the Oratio Super Oblata recited aloud).  The 1976 Missale Ambrosianum was revised based on the directives of the Second Vatican Council, and while the current Roman Offertory Prayers are included in it, there is an option for using a truncated form of the older Ambrosian Offertory Prayers.  
2. The Roman Rite should be permitted to retain the option for using its older Offertory Prayers, in the style of the Ambrosian Rite.  This could be done in the form of an option, where they would be required, perhaps, for use with the Roman Canon, or be prayers to be recited when the Offertory is given silently.  These prayers address much of our own unworthiness and hope in redemption, concepts that so many of the faithful need to be reminded of today.

As always, this is simply a suggestion.  Although, it's a good segue into and idea for my next topic...the Ambrosian Rite!!!