After the Credo (or after the Gospel, if there is no Credo), he comes to the middle and turns to the people, pivoting about in the same spot. Opening and joining his hands, as before, he says:
He returns to the altar by turning back to his left.
Opening and elevating his hands and making a moderate bow to the cross, he says:
At the last syllable Oremus, he joins his hands. Going to the book, he reads the Offertory verse and then returns to the middle, drawing the book nearer to the middle; it is left in a diagonal position.
In regard to the oblation, two things are done, namely, the people's praise in singing the "offertory," expressing the joy of the offerers, and the priest's prayer asking for the people's oblation to be made acceptable to God. Hence David said (1 Chronicles 29:17): "In the simplicity of my heart, I have . . . offered all these things: and I have seen with great joy Thy people which are here present, offer Thee their offerings": and then he makes the following prayer: "Domine Deus, custodi hanc voluntatem." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)
He uses both hands to lift the veil from the chalice. He folds the veil and lays it on the Epistle side of the altar. Placing his left hand on the altar (outside the corporal), he removes with his right hand the pall and places it either on the folded veil or – as is commonly done –upright against the center altar card.
Having placed his hands on the altar on either side of the corporal, he says secretly, raising his hands:
Quid retríbuam (joins hands) Dómino pro ómnibus quae retríbuit mihi?
Saying Calicem salutaris, he takes the chalice with paten and host on it, his right hand grasping the node and his left the base.
Elevating it above the corporal with the base of the chalice at the height of his breast, and with eyes raised to heaven, he secretly says:
Suscipe sancta Trínitas hanc oblatiónem, quam tibi óffero in memóriam Passiónis Dómini nostri Jesu Christi: et praesta, ut in conspéctu tuo tibi placens ascéndat; (at ascendat, he replaces the chalice on the corporal, the right hand completing the action. With the left hand, the celebrant removes the paten, and, holding it in both hands, lowers the host on to the corporal in front of the chalice, but so that the host does not touch the chalice. He places the paten to the right, partly under the corporal and over the purificator. He then covers the chalice with the pall.) et meam et ómnium fidélium salútem operétur aetérnam.
We use the chalice to stand for the tomb, the paten for the stone placed at the mouth of the tomb, the pall and corporal for the winding cloths in which our Lord’s body was wrapped by St. Joseph in his work of love.(St. Albert the Great, qtd. in The Mass and the Saints, p. 80)
We use the chalice to stand for the tomb, the paten for the stone placed at the mouth of the tomb, the pall and corporal for the winding cloths in which our Lord’s body was wrapped by St. Joseph in his work of love.(St. Albert the Great, qtd. in The Mass and the Saints, p. 80)
Joining his hands, he makes a moderate bow to the cross and goes to the Epistle corner to wash his fingers.
Lavabo inter innocéntes manus meas, et circúmdabo altáre tuum Dómine: ut áudiam vocem laudis, et enárrem univérsa mirabília tua. Dómine diléxi decórem domus tuae, et locum habitatiónis glóriae tuae. (Unlike the Roman Rite, he does not continue the psalm any further.)
The washing of the hands is done in the celebration of mass out of reverence for this sacrament; and this for two reasons: first, because we are not wont to handle precious objects except with the hands being washed; hence it seems indecent for anyone to approach so great a sacrament with hands that are, even literally, unclean. Secondly, on account of its signification, because, as Dionysius says (Eccl. Hier. iii), the washing of the extremities of the limbs denotes cleansing from even the smallest sins, according to John 13:10: "He that is washed needeth not but to wash his feet." And such cleansing is required of him who approaches this sacrament; and this is denoted by the confession which is made before the "Introit" of the mass. Moreover, this was signified by the washing of the priests under the Old Law, as Dionysius says (Eccl. Hier. iii). However, the Church observes this ceremony, not because it was prescribed under the Old Law, but because it is becoming in itself, and therefore instituted by the Church. Hence it is not observed in the same way as it was then: because the washing of the feet is omitted, and the washing of the hands is observed; for this can be done more readily, and suffices far denoting perfect cleansing. For, since the hand is the "organ of organs" (De Anima iii), all works are attributed to the hands: hence it is said in Psalm 25:6: "I will wash my hands among the innocent." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 1)
The washing of the hands is done in the celebration of mass out of reverence for this sacrament; and this for two reasons: first, because we are not wont to handle precious objects except with the hands being washed; hence it seems indecent for anyone to approach so great a sacrament with hands that are, even literally, unclean. Secondly, on account of its signification, because, as Dionysius says (Eccl. Hier. iii), the washing of the extremities of the limbs denotes cleansing from even the smallest sins, according to John 13:10: "He that is washed needeth not but to wash his feet." And such cleansing is required of him who approaches this sacrament; and this is denoted by the confession which is made before the "Introit" of the mass. Moreover, this was signified by the washing of the priests under the Old Law, as Dionysius says (Eccl. Hier. iii). However, the Church observes this ceremony, not because it was prescribed under the Old Law, but because it is becoming in itself, and therefore instituted by the Church. Hence it is not observed in the same way as it was then: because the washing of the feet is omitted, and the washing of the hands is observed; for this can be done more readily, and suffices far denoting perfect cleansing. For, since the hand is the "organ of organs" (De Anima iii), all works are attributed to the hands: hence it is said in Psalm 25:6: "I will wash my hands among the innocent." (St. Thomas Aquinas, ST III, q. 83, a. 5, ad 1)
Having dried his fingers on the towel, he returns to the middle. Profoundly inclined before the altar, he says:
In spiritu humilitátis, et in ánimo contríto, suscipiámur Dómine a te: et sic fiat sacrifícium nostrum, ut a te suscipiátur hódie, (he stands erect) et pláceat tibi Dómine Deus.
From now until the ablutions, the priest should be careful neither to turn the leaves of the missal nor to touch anything with the thumb and forefinger of either hand, since these are about to handle the Body of the Lord.
Turning to the people with his hands raised and extended, he says in the moderate voice:
Orate fratres, (he joins his hands and continues in the low voice while turning back to the altar by his right, so that he makes a complete circle) ut meum ac vestrum páriter in conspéctu Dómini sit accéptum sacrifícium.
Now he turns to the people, asking them to support him by their prayer in the unity of the Church, saying, Orate, Fratres, . . . . Even though he holds the place of the giver of sanctity, he seeks the help of prayer, to show the truth of the Apostle’s words, “He himself also is compassed with infirmity.” And the infirm man needs the help of the Church, for St. James says, “Pray for one another, that you may be saved.”(St. Albert the Great, qtd. in The Mass and the Saints, p. 88)
He says, meum ac vestrum, for both what is offered on the altar and those who offer it are offered to God. And by giving of their substance that the offering may be made, the people manifest their interior oblation to God.(St. Albert the Great, qtd. in The Mass and the Saints, p. 89)
Now he turns to the people, asking them to support him by their prayer in the unity of the Church, saying, Orate, Fratres, . . . . Even though he holds the place of the giver of sanctity, he seeks the help of prayer, to show the truth of the Apostle’s words, “He himself also is compassed with infirmity.” And the infirm man needs the help of the Church, for St. James says, “Pray for one another, that you may be saved.”(St. Albert the Great, qtd. in The Mass and the Saints, p. 88)
He says, meum ac vestrum, for both what is offered on the altar and those who offer it are offered to God. And by giving of their substance that the offering may be made, the people manifest their interior oblation to God.(St. Albert the Great, qtd. in The Mass and the Saints, p. 89)
With hands joined, he continues:
keeping his hands joined before his breast. But he open and extends his hands while he says the Secret.
At Jesum Christum, in the conclusion, he joins his hands and slightly bows his head to the cross.
If there are any memories, he says, with hands joined, Oremus, before the first only one: but he opens his hands in the usual way for the prayer, and slightly bows his head to the cross at the last Jesum Christum.
Now the giver of sanctity offers the secret prayer. At every Mass throughout the year he asks that the people who have offered their gifts may be incorporated into the body of Christ and so offered to God. This is made clear by the secret prayer of the first Mass of the year [i.e., 1st Sun. of Advent]: “May these sacred things, O Lord, cleanse us by their mighty power, and make us come in purity to their origin.” For the origin of these offerings is the offering that Christ made of himself. This prayer is called the Secret because it is said silently and secretly. The reason for this is that the giver of sanctity is now offering and asking for the holiest of things, and these must be concealed from the mass of people, so that they may be reverenced the more. For things that are shown to the people become familiar and are reckoned of little worth. (St. Albert the Great, qtd. in The Mass and the Saints, p. 90)
Now the giver of sanctity offers the secret prayer. At every Mass throughout the year he asks that the people who have offered their gifts may be incorporated into the body of Christ and so offered to God. This is made clear by the secret prayer of the first Mass of the year [i.e., 1st Sun. of Advent]: “May these sacred things, O Lord, cleanse us by their mighty power, and make us come in purity to their origin.” For the origin of these offerings is the offering that Christ made of himself. This prayer is called the Secret because it is said silently and secretly. The reason for this is that the giver of sanctity is now offering and asking for the holiest of things, and these must be concealed from the mass of people, so that they may be reverenced the more. For things that are shown to the people become familiar and are reckoned of little worth. (St. Albert the Great, qtd. in The Mass and the Saints, p. 90)
In regard to the oblation, two things are done, namely, the people's praise in singing the "offertory," expressing the joy of the offerers, and the priest's prayer asking for the people's oblation to be made acceptable to God. Hence David said (1 Chronicles 29:17): "In the simplicity of my heart, I have . . . offered all these things: and I have seen with great joy Thy people which are here present, offer Thee their offerings": and then he makes the following prayer: "Domine Deus, custodi hanc voluntatem." (St. Thomas Aquinas, ST III, q. 83, a. 4, resp.)