presentation of the gifts and preparation of the altar

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POPE FRANCIS' CATECHESIS ON THE HOLY MASS. THE PREPARATION OF THE GIFTS. Vatican English Summary + Full text by Zenit

POPE FRANCIS’ CATECHESIS ON THE HOLY MASS. THE PREPARATION OF GIFTS.

  OFFICIAL VATICAN-PROVIDED SUMMARY IN ENGLISH Dear brothers and sisters: In our catechesis on the Mass, we now turn from the Liturgy of the Word to the Liturgy of the Eucharist. Following the Lord’s command at the Last Supper to “do this in memory of me”, the Church at every Mass makes sacramentally present the sacrifice of the New Covenant sealed by Jesus on the altar of the cross. The Liturgy of the Eucharist begins with the Preparation of the Gifts of bread and wine which will then be consecrated in the Eucharistic Prayer and received by the faithful in Holy Communion. The rite of the Preparation of the Gifts invites us to present our own lives as a spiritual offering together with the gifts we bring to the altar. The Prayer which concludes this rite voices our confidence that the Church’s offering will be transformed by the Holy Spirit and become a sacrifice pleasing to the Father, in union with the sacrifice of Christ on the cross. At every Mass, may we experience the Preparation of the Gifts as an invitation to offer our lives completely to the Lord, in order to receive from him the grace to live ever more fully our vocation to grow in holiness and to serve the coming of his Kingdom. Speaker: I greet the English-speaking pilgrims and visitors taking part in today’s Audience, particularly those from England, Denmark, Norway, Sweden, Slovakia and the United States of America. With prayerful good wishes that this Lent will be a time of grace and spiritual renewal for you and your families, I invoke upon all of you joy and peace in our Lord Jesus Christ. God bless you! © Libreria Editrice Vaticana FULL TEXT TRANSLATION OF ZENIT.ORG The Holy Father’s Catechesis Dear Brothers and Sisters, good morning! Continuing with the catechesis on the Holy Mass, the Liturgy of the Word — on which I reflected in the past catechesis –, is followed by the other constitutive part of the Mass, which is the Eucharistic Liturgy .  In it, through the holy signs, the Church renders continually present the Sacrifice of the new Covenant sealed by Jesus on the altar of the Cross (Cf. Second Ecumenical Vatican Council, Constitution  Sacrosanctum Concilium,  47). The first Christian altar was the Cross, and when we come to the altar to celebrate Mass, our memory goes <back> to the altar of the Cross, where the first sacrifice was made. The priest, who represents Christ in the Mass, carries out what the Lord Himself did and entrusted to the disciples in the Last Supper: He took the bread and the chalice, rendered thanks, and gave them to the disciples ,  saying: “Take, eat . . . drink: this is my Body . . . this is the chalice of my Blood. Do this in memory of Me.” Obedient to Jesus’ command, the Church ordered the Eucharistic Liturgy in moments that correspond to the words and gestures done by Him ,  on the vigil of his Passion. Thus, in the preparation of the gifts ,  the bread and wine are taken to the altar, namely, the elements that Jesus took in His hands. In the Eucharistic Prayer we give thanks to God for the work of Redemption and the offerings become the Body and Blood of Jesus Christ. It’s followed by the breaking of the Bread and Communion, through which we relive the experience of the Apostles, who received the Eucharistic gifts from the hands of Christ Himself (Cf.  Ordinamento Generale del Messale Romano),  72). The preparation of the gifts corresponds, then, to Jesus’ first gesture: “He took the bread and the chalice of wine. It’s the first part of the Eucharistic Liturgy. It’s good that it’s the faithful that present the bread and wine to the priest, because they signify the spiritual offering of the Church, gathered there for the Eucharist. It’s beautiful that it’s in fact the faithful that bring the bread and wine to the altar. Although today “the faithful no longer bring, as before, their own bread and wine destined to the Liturgy, yet the rite of the presentation of these gifts keeps its value and spiritual meaning” ( Ibid.,  73).  And in this connection, it’s significant that, in ordaining a new presbyter, the Bishop, when he gives him the bread and wine, says: “Receive the offerings of the holy people for the Eucharistic sacrifice” (Roman Pontifical – Ordination of Bishops, of presbyters and of deacons). <It’s> the people of God that brings the offering, the bread and wine, the great offering for the Mass! Therefore, in the signs of the bread and wine the faithful people put their own offering in the priest’s hands, who places it on the altar or table of the Lord, “which is the center of all the Eucharistic Liturgy”( (OGMR , 73). That is, the center of the Mass is the altar, and the altar is Christ. It’s always necessary to look at the altar, which is the center of the Mass. Offered, therefore, in the “fruit of the earth and the work of man,” is the commitment of the faithful to make of themselves, obedient to the divine Word, a “pleasing sacrifice to Almighty God the Father,” “for the good of all His Holy Church.” Thus “the life of the faithful, their suffering, their prayer, their work, are united to those of Christ and to His total offering, and in this way they acquire a new value” ( Catechism of the Catholic Church,  1368). Our offering is certainly a small thing, but Christ is in need of this small thing. The Lord asks little of us, and He gives us so much. He asks little of us. He asks us for good will in ordinary life; He asks us for an open heart; He asks us for the will to be better to receive him who offers Himself to us in the Eucharist. He asks us for these symbolic offerings, which will then become His Body and His Blood. An image of this self-giving movement of prayer is represented by incense that, consumed in the fire, gives off a perfumed smoke that goes up on high: to incense the offerings, as is done on feast days, to incense the cross, the altar, the priest and the priestly people manifest visibly the offertory bond that unites all these realities to Christ’s sacrifice (Cf.  OGMR,  75). And don’t forget: it’s the altar that is Christ, but always in reference to the first altar, which is the Cross, and on the altar, which is Christ, we bring our little gifts, the bread and wine, which then will become so much: Jesus Himself who gives Himself to us. And all this is what the prayer over the offerings expresses. In it the priest asks God to accept the gifts that the Church offers Him, invoking the fruit of the wonderful exchange between our poverty and His richness. In the bread and wine, we present our life to Him, so that it’s transformed by the Holy Spirit into Christ’s sacrifice and becomes, with Him, one spiritual offering pleasing to the Father. While the preparation of the gifts is thus concluded, it disposes us to the Eucharistic Prayer (Cf.  Ibid,  77). May the spirituality of the gift of self ,  which this moment of the Mass teaches, be able to illume our days, our relations with others, the things we do, the sufferings we meet, helping us to build the earthly city in the light of the Gospel. [Original text: Italian]   [ZENIT’s translation by Virginia M. Forrester] In Italian A warm welcome goes to the Italian-speaking faithful. I am happy to receive the participants in the General Chapter of the Salesian Missionaries of Mary Immaculate, the Christian Brothers Schools and “God’s Volunteers” of the Focolare Movement. I greet the faithful of Pavullo nel Frignano, accompanied by the Bishop, Monsignor Germano Bernardini; the young people guests of the Hospitality Center of L’Aquila; the school Institutes, especially those of Civitavecchia and of the Pallotine Sisters of Rome; the members of the Order of Malta of Lombardy and Veneto and the FAIPA associates: “The Golden Keys.” I hope that you all can live the faith as service to God and to brothers. Finally I greet the young people, the sick and the newlyweds. Lent is a favourable time to intensify the spiritual life: may the practice of fasting be of help to you, dear young people, to acquire greater mastery over yourselves; may the thought of the future help you, dear elderly, to give hope to young people: speak with them; may prayer be for you, dear sick, the means to entrust your sufferings to God and to feel Him always close; finally, may the works of mercy help you, dear newlyweds, to live your conjugal life always oriented to the needs of brothers. [Original text: Italian]   [ZENIT’s translation by Virginia M. Forrester] I greet the faithful present in St. Peter’s Basilica. Thank you! Thank you so much for your patience in waiting up to now. May the Lord bless you — bless your patience. But I thought it was better to be here than in the cold, no? Truly? Yes? All right. Now I will give you the Blessing, but first let us pray to Our Lady. [Hail Mary . . .] [Blessing] [Original text: Italian]   [ZENIT’s translation by Virginia M. Forrester]

Liturgy Lines

Preparation of the gifts.

PREPARATION OF THE GIFTS

The Liturgy of the Word at Mass is followed by what is called the ‘Preparation of the Gifts’. This term replaces what was previously known as the ‘Offertory’. To use the term ‘offertory’ suggests that this is the part of the Mass when the sacrifice is offered, whereas it is during the Eucharistic Prayer that the self-offering of Jesus is recalled and re-presented. We are joined to Christ’s sacrifice when, as members of the body of Christ, the Church, we offer the consecrated bread and wine to the Father. Unfortunately the rubrics of the present Sacramentary still uses the term ‘offertory song’ for the chant sung during the procession of the gifts. Hopefully this will be corrected in the revised Missal. The title ‘Preparation of the Gifts’ clearly describes the purpose of the rite, which is simply to prepare the altar, the gifts and the assembly for the offering of the whole Church that takes place during the Eucharistic Prayer. The altar is prepared at the beginning of the rite when the server or acolyte places the corporal, purificator, chalice and missal on the altar. The primary elements of the Preparation of the Gifts are the bringing forward of the gifts, placing them on the altar and the prayer said over them. Other elements such as an accompanying song and the prayers of preparation are secondary. The procession with the gifts by members of the assembly is a powerful expression of the assembly’s participation in the eucharistic action. The General Instruction mentions only bread, wine and money (or other gifts for the poor and the Church) in the procession. It is a procession of gifts: only what stays goes in the procession. You can’t take it back again afterwards! Other objects could be included in the entrance procession if they are of sufficient liturgical significance. In some places, lighted candles accompany the procession of gifts. I believe that is an unnecessary elaboration which adds to the confusion in the minds of some worshippers between unconsecrated and consecrated elements. One vessel with sufficient altar bread for the assembly, one large container of wine, and a basket with the collection are all that need be presented. Having one vessel for each element symbolises the unity of the one bread and one cup. Including offerings for the poor and the Church is of ancient origin and deep significance. As the preparation of the gifts is a secondary rite - a low-key moment between the Liturgy of the Word and the Liturgy of the Eucharist - it is not a time when singing by the assembly in song has high priority. A choir piece or instrumental music could effectively accompany the procession and keep this part of the Mass in proper perspective. Any music ‘continues at least until the gifts have been placed on the altar’ (GIRM # 74). Silence might be an even better option. The assembly could be invited to use this quiet time to prepare their hearts and minds as the altar and gifts are made ready. In the past, people were exhorted to place themselves on the paten along with the bread. A better way of understanding the assembly’s participation in this part of the Mass is as a time when we prepare to unite ourselves with Christ’s offering.

Elizabeth Harrington

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The second ritual part of the Mass is the Eucharist itself: the blessing over the bread and wine, the breaking of the bread, the holy communion. Following the intercessions and before the Eucharistic prayer, there are some rather informal moments, moments that are more private and relaxed. Like the opening rites, this is a time of transition. The preparation of the table for the Eucharist and the collection are the only tasks of this rite. We are setting the table. To have some members of the assembly do this says clearly whose table it is, and who provides the bread and wine. This is not the best place for songs about offering, or for any singing at all by the assembly. There might be instrumental or choral music. The only things placed on the table, other than the altar cloth, are the vessels with the bread and wine and the book. A single container holds enough bread for everyone present; the directives are very clear in stating that the bread of the assembly's communuion is to be consecrated at this Mass, not taken from the tabernacle. The vessel should correspond to the kind of container we would expect to hold bread. For the wine, there is a chalice and communion cups that can hold a quantity sufficient to share with all present. The vessels should make their task obvious: to hold bread, to hold wine. As for the book if some support is needed, a stand or cushion, this should not be so large as to be distracting. We should avoid placing miscrophones or other distractions on the table. If other objects are brought forward as part of the preparation rite, the bread and wine will not be the focal point. Anything that is part of the feast of season could be present from the beginning of the liturgy or could be carried in the entrance procession. This part of the Mass is the preparation of the gifts and table for the Eucharist. As with everything else in the liturgy, we are to do what we are doing well - not something else. With noble simplicty the gifts of bread and wine are brought forward by members of the assembly and are presented to the presider who in prayer acknowledges that these gifts are God's gifts and the work of human hands. The General Instruciton notes that this time of preparation "is also the time to receive money or other gifts for the church. These are to be put in a suitable place, but not on the altar" (49). The collecting of money is the work of the ushers, whose manner reflects their basic task of hospitality. Enough ushers should be involved so that the time given to this collection is not out of proportion to other parts of the liturgy. The preparation time concludes with the presider asking all to pray together about the action we are now to begin. [Source: Sunday Bulletin, St. Paul Roman Catholic Cathedral, Saskatoon, SK, Canada; June 22, 2008]

Eucharist: The Basic Spirituality

Chapter 4: Preparation of the Gifts

Before reading this chapter, ask yourself/share with friends: What does this part of the Mass mean to me?   Do I pay sufficient attention so that I can absorb the richness of the spirituality in the prayers?

Preparation of the Gifts

The second major part of the Mass begins with the preparation of the gifts that are to be presented to the Father. This is sometimes wrongly called the offertory. The gifts, bread and wine, are brought to the altar in procession preferably accompanied by song. It’s best if all who receive communion take bread and wine presented during the Mass at which they are present, so all the breads and all the wine should be a part of the procession. Taking hosts from the tabernacle should be avoided.

The gifts of bread and wine are brought from the far end of the church through the assembly to indicate these are gifts from the people. Most importantly, this indicates the people are making a gift of themselves to be transformed with the bread and wine. This is a matter that is not at all understood by the people and perhaps the liturgy needs to be modified to make it more obvious that the people are making a gift of themselves just as Christ gifted himself to the Father. Pope Benedict XVI takes this idea even further.

This humble and simple gesture is actually very significant: in the bread and wine that we bring to the altar, all creation is taken up by Christ the Redeemer to be transformed and presented to the Father. ( Sacramentum Caritatis, 47, 2007)

This observation has a cosmic ring to it which I will develop further in Chapter 18: Eucharist and the Cosmos .

The collection is often taken up at the same time and brought to the altar. This money is presented to assist the poor, to provide upkeep for the local clergy and pay for all the infrastructure of the parish. The money that people take from their pockets and purses can be seen as a symbol of themselves, though I doubt that this enters the consciousness of many.

The bringing of gifts to the assembly – for the sake of the poor, for the use of the community, and for the sacramental table – is an important ritual and symbolic part of Christian gathering. (David N. Power, Eucharistic Justice in Theolog ical Studies, December 2006, Vol. 67, No.4, p.866)

The priest receives the bread and wine and places them on the altar. A little water is added to the wine with the prayer:

By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity.

The water can be seen to symbolise the human nature of Jesus which is united in a mysterious way to his divine nature. The water may also symbolise ourselves who ardently desire to be united with Jesus both in his humanity and in his divinity. The prayer recognises that there is something of the divine as well as the human in each of us.

The spirituality of the Eucharist increases our awareness of the divine within our frail humanity.

Bread & Wine (Patrick Negri, 2003)

The Work of Human Hands

The presider presents the bread and the wine to the Father by elevating them a little above the altar with prayers to accompany these gestures. Both prayers begin, ‘Blessed are you, Lord, God of all creation’, a brief prayer of praise taken from the Jewish tradition.

The prayer for the bread says

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.

The prayer for the wine says

Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink.

Both prayers recognise that the gifts have come to us through material grown in the earth and then processed by human hands. The earth produces all the food that we eat and has done so for humans since we first evolved, perhaps 200,000 years ago. Prior to that, the planet sustained the life of every creature that has ever lived over millions of years from the tiniest bacteria to the mightiest dinosaurs and whales.

The prayers also pay tribute to our human civilization which has learned over thousands of years how to cultivate wheat and grapes to produce better crops and then to process these into high quality products. Consider the way farmers have tried all kinds of methods of growing wheat and grapes; all the different varieties, all the different ways of harvesting and storing; and the actual processing of the wheat into bread and grapes into wine. These skills are gifts from God and it’s fitting that we offer them back to God in the Eucharist.

This close link between the Eucharist and the land motivates us to do all we can to preserve the fruitfulness of the earth which is now under serious threat due to global warming, water shortage, pollution and salinity. Eucharistic spirituality leads to greater respect for all God’s creation and motivates us towards greater ecological sensitivity.

‘The work of human hands’ evokes thoughts of the billions of men and women who labour day after day to earn an upkeep for their families. We remember those who work on the land producing all the food and drink we need and those who work in factories, offices, schools and mines.

Human hands and human minds have given us the wonders of fine art from the likes of Michelangelo and Beethoven. Doctors, surgeons and nurses have used their hands to heal the sick and the injured. We can reflect on all these achievements and give thanks to God at this point in the Eucharist.

Offer Yourself to be Transformed

Both the prayer for the bread and the prayer for the wine look forward to the transformation of these gifts into our spiritual food and drink. ‘Transformation’ is one of the key words for the Eucharist and has received a lot of attention in recent times. The bread and wine now being presented to the Father will be transformed into the body and blood of Christ. But that’s not the only transformation that should take place in this wonderful mystery. We are to be transformed along with the bread and wine .

I will deal with this at some length in Chapter 12: Eucharist as Transformation . I will just say here it’s a very good practice to offer yourself to be transformed together with the bread and wine. In your imagination you knead into the bread any parts of your physical body that require healing. You pour into the chalice your emotional and spiritual difficulties with the firm conviction these will be transformed by the power of the Holy Spirit.

This surrendering of ourselves with the bread and wine is a very important element in our spirituality. It contributes hugely to our active participation in the Eucharist by making us more personally involved.

Prayer over the Gifts

After the bread and wine are presented to the Father, there is a prayer over these gifts. This prayer is variable like the Opening Prayer and the Prayer after Communion. These prayers may ask the Lord ‘to purify us in mind and heart and make us always eager to serve you’ or ‘help us grow in holiness and faith’ or ‘bring us closer to eternal salvation’. There is not much point in attending the Eucharist unless we are prepared to change, to grow in holiness, to become more mature people, to be more loving, to become more like Christ our leader. It’s good to listen carefully to these prayers and make them our own with a sincere ‘Amen’: ‘So be it’.

Sometimes the prayer refers to ‘a holy exchange of gifts’ as in the prayer for the twentieth Sunday in Ordinary Time Year B which says

Lord, accept our sacrifice as a holy exchange of gifts. By offering what you have given us may we receive the gift of yourself.

There’s a two way process going on here. Everything we possess ultimately comes from God: our material possessions, our bodies, our health and our skills. These are gifts from God, but we offer them back to God in recognition that they come from him.

Eucharistic Prayer III confirms this thought: ‘May he (Christ) make us an everlasting gift to you.’ The spirituality of the Eucharist challenges us to ‘gift’ ourselves to God.

→  Chapter 5: The Liturgy of the Eucharist

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Jesus and the Bible

(4.11) The Preparation of the Altar and Presentation of the Gifts

Liturgical Prayer and Action

The altar is made ready by deacon who will solemnly place the corporal on the table with the chalice, purificator and the Roman Missal on it.

Presentation of the Gifts

The procession with the bread, wine and other gifts is accompanied by the offertory Chant. Collection of money is also taken around this period.

Gifts are brought to a suitable table away from the altar as the Lord’s Table is reserved for the bread and wine which is carried to the altar.

The deacon then gives the paten with the bread to the priest who prays over it:

“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.”

The deacon will thereafter mix wine and water to be given to the priest who prays over it.

“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.”

The prayer over the bread and wine may be done quietly or aloud. If it is done aloud we reply: 

Blessed be God forever.

Origin and Meaning

Nature to nurture

For what God has given to us in natural form such as grain and grapes, we created bread and wine which we offer back to him. In similar manner, God requires us to work and be creative of whatever he has given us; our life, talent, education and so much more to be given back to him.

He is against wasting and stagnation which we get to know in the Parable of the Talents (Mt 25:14-28). It is the story of a man who entrusted his talents (an ancient value of money) to three of his servants. The first servant was given five talents and made good work of his talents by doubling it. The second servant got two talents and doubled it as well. The two pleased their master and both were given more responsibility they deserve. The third servant who was given one talent decided to bury it and came up with excuses. The master admonished him for his laziness and gave his talent to the one who made ten talents.

“For to all those who have, more will be given, and they will have abundance; but from those who have nothing, even what they have will be taken away” (Mt 25:29).

This parable seemed to be both fair and unfair but this is the fact of life, even up to now.

The Quality of the Sacrifice

How will we know if our sacrifice is pleasing to the Lord? Well there is no exact measurement but the Parable of the Widow’s offering (Lk 21:1-4) is a gold standard on how much we should give back to the Lord:

“He looked up and saw rich people putting their gifts into the treasury; he also saw a poor widow put in two small copper coins. He said, “Truly I tell you, this poor widow has put in more than all of them; for all of them have contributed out of their abundance, but she out of her poverty has put in all she had to live on.”

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Liturgy Matters — Presentation of the Gifts

By Dr. Judy Bullock

What is the significance of the Presentation of the Gifts at Mass?

The congregation is seated. The hospitality ministers take up the collection. Members of the assembly prepare to bring the bread and wine to the altar along with gifts for the poor.

In the early church the people brought the bread they had baked and the wine they had made in their homes for the liturgy. In this way it was clear that these gifts of bread and wine represented the people, “the work of human hands.” Over time this ministry became the purview of specialists, as monasteries and religious communities produced the hosts and wine for Mass.

For those old enough to remember the pre-Vatican II liturgy, you may recall that the priest, usually entering from a side door near the altar, brought the bread and wine to the altar as he entered at the beginning of Mass.

With the liturgical revisions of Vatican II the church recommended a gift procession where members of the congregation carry the bread, wine and gifts for the poor through the assembly to the altar. This ritual sought to recapture the same spiritual intent of the early church liturgy. The procession through the assembly brings attention to this offering, hoping to make it clearer that it comes from all the people.

After the gifts have been placed on the altar and the altar prepared, the priest celebrant prays, “Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God, the almighty Father.”

The rest of the assembly responds, “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.”

Today if asked what their part in the Presentation of the Gifts includes, many would still say that it is their contribution to the collection. Even though the collection is an important support for the work of the church, it is not the most significant part of this rite.

Our part in this presentation of gifts and preparation for the great Eucharistic Prayer is our intention to offer ourselves to the Father with the sacrifice of Jesus Christ. In the General Instruction of the Roman Missal, the church expresses this intention that the “faithful not only offer this unblemished sacrificial Victim but also learn to offer their very selves, and so day by day to be brought, through the mediation of Christ, into unity with God and with each other, so that God may at last be all in all.”

Our sacrifice is to turn ourselves over to God with a willingness to let go of those things that keep us from being Christlike. We are asked to offer our very lives to the Lord, as a living sacrifice. At Communion, when we receive that very bread and wine that we brought to the altar that has been transformed by the Holy Spirit into the Body and Blood of Christ, we pray that we too may be transformed, one body in Christ.

St. Augustine’s prayer says this very well, “May we become what we receive.”

Dr. Judy Bullock is the director of the Archdiocese of Louisville’s Office of Worship.

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Why do we present gifts during Mass?

The preparation of the gifts is also called the “offertory,” and it assumed great importance in the early church.

St. Cyprian, martyred in Africa in 258, chided those who came to Mass and received the Eucharist but made no offering of their own: “You are wealthy and rich, and do you think that you celebrate the Lord’s Supper, not at all considering the offering? Who comes to the Lord’s Supper without a sacrifice, and yet take part of the sacrifice which the poor man has offered? Consider in the Gospel the widow… ”

St. Augustine was impressed by a fifth-century procession of gifts in Rome in which the faithful brought from their own homes things from their kitchen tables.

Augustine called this an “admirable exchange” — for their gifts God gave back Jesus. The prayer over the gifts from the sixth day in the octave of Christmas uses Augustine’s language: “Lord, receive our gifts in this wonderful exchange: from all you have given us we bring you these gifts, and in return, you give us yourself.”

Valid matter

For Mass, the Church uses unleavened bread made only of pure wheat flour and water, and wine only from grapes. Why?

Because that’s what Jesus used. He told us to “do this” in his memory, and if “this” changes too much, we’re no longer following his command.

Even in places of the world where wheat or grapes are scarce, the church still insists that these foodstuffs be imported instead of substituted with local products such as corn flour or rice wine. For persons with celiac disease or alcohol intolerance, the church permits virtually gluten-free hosts and mustum, wine whose fermentation has been arrested.

Collection of money

“From the very beginning, Christians have brought, along with the bread and wine for the Eucharist, gifts to share with those in need” (Catechism of the Catholic Church, 1351). Tithing and almsgiving are acts of worship (2 Corinthians 9:10-15) and express not only our desire to help those in need but also our generosity to God.

Made by hand

The ordinary form of Mass uses adapted Jewish “berakah” (blessing) prayers whose words are packed with meaning, even if they’re done silently during the music.

Bread and wine symbolize a wonderful cooperation between God and humans. We lay upon the altar not only creation’s goods but ours, too. The gifts are not mere wheat and grapes, but “the work of human hands.” Symbolically, that’s us on the altar, offering ourselves to God. In the eucharistic prayer, we will ask God to send the Spirit to change the gifts and change us as well.

The gift of ourselves is never easy, and the church, knowing that, treats our offerings with great care. The priest places them in a dignified place on the altar, incenses them reverently, and asks God to receive them to himself.

“Pray, sisters and brothers, that our sacrifice” — not only bread and wine, but what they symbolize: our work, struggles, joys, money, our very lives — “may be acceptable to God, the almighty Father.”

© 2007 Rev. Thomas Margevicius Used with permission.

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Criteria for Preparing the Altar

A ZENIT DAILY DISPATCH

ROME, 1 MARCH 2011 (ZENIT) Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.

Q: In our archdiocese there is no uniformity in the way the altar is prepared or laid out for liturgical celebrations. In some cases, the altar is dressed as a conference table; in others, the stone is never seen the whole year round, with the exception of Holy Thursday when it is stripped. My question is: How should the altar for liturgical celebration be arranged? — V.A.F., Bamenda, Cameroon

A: Total uniformity is probably not possible — and maybe not even desirable. In the first place, the missal itself offers several legitimate options, and second, the most appropriate layout depends on such factors as the size of the altar and sanctuary area as well as the possibilities of each parish. I will attempt to illustrate the various possibilities so that at least a common denominator can be established.

The altar should be covered by at least one white altar cloth (see the General Instruction of the Roman Missal, No. 304). It should at the very least cover the entire top of the altar table and preferably hang down on either side. It may also have a hanging fringe on the front and/or back of the altar, but this is not obligatory. It may be plain or adorned, in accordance with local tradition. If other cloths are used, then the white altar cloth is always the uppermost one.

This cloth is obligatory for Mass and may be removed after the celebration. However, it is probably best to reserve the symbol of the stripped altar for Holy Thursday and Good Friday, and for this reason it is best to leave the altar cloth habitually upon the altar. Outside of Mass it is good to cover the altar cloth with another simple cloth or cover so as to keep it clean at all times. If desired and useful, another cloth may also be placed underneath the altar cloth. These undercloths may be of a different color and of a heavier textile than the altar cloth. This helps avoid creases and gives greater stability to the altar cloth.

It is also a possible to use an antependium, or frontal. This cloth usually comes to the ground in front of the altar. It is usually a good-quality fabric and often embroidered with liturgical symbols. It may be white or the color of the liturgical season. Its use would not normally be recommendable if the altar is itself a significant work of art that is best left exposed.

The crucifix should be placed upon the altar or near it (see GIRM, No. 308). The cross should be large enough to be visible to the faithful. In general, there should be only one crucifix in the altar area. Benedict XVI has promoted the practice of placing the cross at the center of the altar between the priest and the people, but the present norms do not require this position. It is also possible to suspend the crucifix above the altar or on the wall behind it. If the processional cross is large enough, it may double as an altar cross. Should there be a fixed cross in the sanctuary, the processional cross is placed out of view after the entrance procession.

Two, four or six candles may be placed near or upon the altar (GIRM, No. 307). Seven may be used if the diocesan bishop celebrates Mass. The candles may be arranged in several ways, but they should not obscure the view of the ritual action on the altar. In some places the custom has developed of using two candles for weekday Masses, four for feasts, and six for Sundays, solemnities and exposition of the Blessed Sacrament.

With respect to flowers, GIRM, No. 305, says: "Moderation should be observed in the decoration of the altar. During Advent the floral decoration of the altar should be marked by a moderation suited to the character of this season, without expressing prematurely the full joy of the Nativity of the Lord. During Lent it is forbidden for the altar to be decorated with flowers. Laetare Sunday (Fourth Sunday of Lent), Solemnities, and Feasts are exceptions. Floral decorations should always be done with moderation and placed around the altar rather than on its mensa."

Regarding other elements necessary for Mass, No. 306 of the GIRM gives the overarching principle: "Only what is required for the celebration of the Mass may be placed on the mensa of the altar: namely, from the beginning of the celebration until the proclamation of the Gospel, the Book of the Gospels; then from the Presentation of the Gifts until the purification of the vessels, the chalice with the paten, a ciborium if necessary, and, finally, the corporal, the purificator, the pall, and the Missal. In addition, microphones that may be needed to amplify the priest's voice should be arranged discreetly."

Therefore, it is not good liturgical practice to leave the corporal, missal, microphone, etc., habitually upon the altar.

We have not been able to offer our reader a uniform criterion for the arrangement of the altar, but then this lack of total uniformity is something contemplated by the Church herself. We hope that what we have offered will at least offer some guidance in removing obviously erroneous practices.

Follow-up: Criteria for Preparing the Altar [3-15-2011]

Subsequent to our commentaries on the decoration of the altar (see March 1), a reader from Rochester, Minnesota, asked if it was possible to be more specific regarding some details. To wit: "1) How should one decorate the freestanding altar? How to decorate an ad orientem altar? 2) Where should flowers not be placed on an altar? I recently saw a photo of a celebration of the extraordinary form where flowers were displayed above the tabernacle! 3) On great days, if extra candles are desired, what is the best placement? 4) You mention the number of candles on various days. Do you know if the older ceremonial requiring this distribution is in force where there is regular choral celebration? 5) Do you know of good resources related to Catholic practice in church decoration? I know about the superb book that was put out years ago by the Flower and Altar Guilds of the National Cathedral on using flowers. I think that this could be used without difficulty in Catholic parishes with very large buildings, but I believe it is out of print."

It is not possible to go into detail with any great authority, given that the liturgical laws are themselves very succinct and leave much to the personal judgment of pastoral agents. In a way this is a good thing, since differences in church architecture, cultural tradition, and practical logistics mean that there might be more than one legitimate solution.

The closest that comes to official norms regarding flowers in the United States is found in the episcopal conference's document "Built of Living Stones." Regarding floral decoration these guidelines state:

"§124 Plans for seasonal decorations should include other areas besides the sanctuary. Decorations are intended to draw people to the true nature of the mystery being celebrated rather than being ends in themselves. Natural flowers, plants, wreaths and fabric hangings, and other seasonal objects can be arranged to enhance the primary liturgical points of focus. The altar should remain clear and free-standing, not walled in by massive floral displays or the Christmas crib, and pathways in the narthex, nave, and sanctuary should remain clear.

"§126 In the course of the liturgical year, the feasts and memorials of Our Lady and of saints with special significance for the parish afford opportunities to show devotion by adorning their images with tasteful floral arrangements or plants.

"§129 The use of living flowers and plants, rather than artificial greens, serves as a reminder of the gift of life God has given to the human community. Planning for plants and flowers should include not only the procurement and placement but also the continuing care needed to sustain living things."

While not overly specific they do give some good principles to help interpret what the General Instruction of the Roman Missal terms "moderate" floral decoration. Floral displays should not obstruct the liturgical action nor should processions have to weave their way around such displays. For a freestanding altar, flowers may be arranged in front of the altar in a way that emphasizes the feast but should not be an obstacle, for example, to walking around it while incensing. As a general rule flowers should not be placed on the altar table.

The above norms refer obviously to a freestanding altar. An old high altar still in use would follow in general terms the norms in force for the extraordinary form.

The general principle regarding flowers in this form is that they are unnecessary, but there is no law against them on feast days in accordance with local custom. They should be used with great restraint. The Ceremonial of Bishops for this form suggests small vases of little flowers on the greater feasts (I,xii,12). Natural flowers or those made of silk or other precious fabrics may be used. Forbidden is the use of flowers made of porcelain, glass, plastic or fabric other than silk.

Flowers may be placed between the candlesticks upon the altar as well as upon the lower steps leading up to the altar but never in front of the tabernacle door.

Regarding altar candles in this form, the relative norms are that they should be placed symmetrically on each side of the cross, upon the altar table or on the upper steps of the altar. Six candles are generally used on the high altar, two on side altars. The number can be increased for a special function such as the Forty Hours' Devotion. Candlesticks with multiple branches are forbidden.

The Ceremonial of Bishops (I,xii,11) says that the candlesticks or the candles should be of different sizes and placed in ascending order toward the center of the altar in such a way as to form a kind of pyramid with the cross. However, equal-sized candles are also admitted.

There are no precise rules regarding how to place candlesticks in the ordinary form, and the disposition can be varied according to circumstances, depending, for example, on the number of concelebrants or the number of sacred vessels required for a specific celebration.

Although I know of no specific title regarding church floral decorations, specialist publishers such as the Archdiocese of Chicago's Liturgy Training Publications have several books that touch upon the subject of decoration in general.

I hope this covers most of our reader's inquiries.

This article has been selected from the ZENIT Daily Dispatch © Innovative Media, Inc.

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