PRESENTING OR OFFERING?

Simple things should be kept simple (i.e., keep it simple, stupid). The next few articles will be on the ritual called the presentation of the gifts. This was formerly called the offertory of the Mass. This is a short, transitional ritual. It is a time to give folks a bit of rest. The Assembly has just done active listening to the Word of God and it has engaged in the important singing of the responsorial psalm and the Alleluia. After this ritual unit, it will enter into the high point of the service with the praying of the eucharistic prayer and the climactic moment of offering at the doxology (= word of praise; i.e., through him, with him, in him, etc.) and the robustly sung great Amen.

Today I want to comment simply on the history of the rite, then on the ritual reforms of 1969 and the future, the meaning of gifts, and the importance of exchange.

I hope I can keep it simple. Here goes. How did this ritual get shaped and structured? The first witness is St. Justin. He indicates that bread and wine are placed on the table immediately after the memoirs of the apostles have been proclaimed and the presider has given a discourse (i.e., homily). This is mid-second century Rome and the setting is domestic (i.e., a house church where Christians gathered early Sunday morning before going to work).

Pretty simple. Bring forth the bread and wine, place it on the table; keep it there till they are distributed at communion as eucharistic food and drink for the baptized. Also bring forth food for the poor, those imprisoned, and the needy (the orphan, the widow, the visitor). Christians developed their own welfare system for those who might fall between the cracks and would otherwise have nothing. It's real simple. Bring forth elements for eucharist. Bring forth food for charity. Take care of the gathered and the least, the last, and the left out (see Matt 25).

Things get more complicated when the gathered assembly is a sign signifying both Christian community and state religion. Larger crowds require something more than domestic space and move into basilicas (i.e., the king's meeting hall; a large, public, and secular meeting space). More people in bigger spaces means more expansive ceremony. Since the presider handles more material, the ritual winds up including a washing of hands covered with the commerce of charity.

In time this liturgical action became clericalized and the responsibility of the baptized for charity became institutionalized through hospitals and agencies of charity. the laity stop presenting bread, wine, and food for their fellows. the focus is on the sanctuary (i.e., the sacred space) where the priest's host sits on a paten (a shallow plate) and the smaller hosts are place in the ciborium (a goblet shaped vessel). The priest prays over bread and wine in Latin, a language no longer understood by the laity. Sacred space is carved out; it excludes the laity. Altar rails (originally intended to keep dogs and other animals our of the sanctuary) bar lay women and men from the sacred precincts. Passive observation replaced active participation.

Ask yourself: how would you feel if you were barred from sanctuary? How would you feel if you were only allowed to be passive spectators?