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2013 | 19 | 1(41) | 21-38

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The offertory in Eucharistic Prayers

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The Mass demonstrates the presence of Christ’s sacrifice — this truth was in the consciousness of the Church since its inception. In the Missal of Pius V, the idea of sacrifice was strongly emphasized: it contained offertorium and numerous apologies associated with it. Ordo Missae, written after the Council of Trent, contains a prayer that indicates that the sacrifice is directed to God, and has a propitiatory character, and is submitted to the glory of God and in memory of the Paschal Mystery and that is the result of the sacrifice. After the publication of the Novus Ordo Missae Cardinals Ottaviani and Bacci alarmed that the new rite of the Mass does not put enough firm emphasis on its sacrificial character. Contrary to Institutio generalis of the Missal of Pope Paul VI contains the clear offering of the Eucharistic Prayer. In the Roman Canon sacrifice appears repeatedly — both before and after the consecration. This is because of the non-linear construction of the anaphora. According to, the First Eucharistic Prayer is an offering made to God with the gifts that the mankind received from Him. It intends to serve the living and the dead for the forgiveness of sins, to bring about the peace and the preservation of condemnation. The offertory in the Second Eucharistic Prayer is closely related to anamnesis. The object of sacrifice is Christ himself in the Eucharist. The Third Eucharistic Prayer of thanksgiving and conciliation emphasizes the nature of the sacrificing. In addition to that, the Eucharist is also offered to the whole Church and all its members under the common priesthood. The Fourth Eucharistic Prayer has highlighted the fact that the Church offers what it has received from God. The sacrifice shall be made by all the states of the Church and for those who seek God. The Fifth Eucharistic Prayer emphasizes that the sacrifice and the one who makes the sacrifice is Christ himself. The Eucharistic Prayers of Reconciliation indicate a relationship between sacrifice and the reconciliation between mankind and God, and the reconciliation among people. Based on the analysis of these prayers, one hypothesis can be pointed out, that the transformation takes place as if during the entire Eucharistic Prayer. In the Second Eucharistic Prayer of Reconciliation clearly emphasizes the sacrifice of the faithful to God. The Eucharistic Prayers for Masses with children present the content of theological propositions of a simpler construction and terminology. It shows that the main object of the sacrifice is Christ himself, to the sacrifices of the participants join in the liturgy and the Church. Among the main conclusions of the analysis should be noted that each sacrifice is addressed to God, the object of sacrifice is Christ, the Church and the faithful. The sacrifice is mounted both sacramentally and spiritually, and its fruit can affect both those who gather and those who are absent.








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  • Warszawa, UKSW


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Publication order reference


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