Homily for the
23d Sunday of Ordinary Time
Sept. 6, 2015
Prayer over the
Offerings
Ursulines, Willow
Drive, New Rochelle
“O God, … graciously grant that, through
this offering, we may do fitting homage to your divine majesty” (Prayer over
the Offerings).
Thus we’ll pray in a few minutes after our
gifts of bread and wine have been prepared for the Eucharistic offering.
That particular prayer the revised Missal
calls “over the offerings,” translating super oblata.
The old Sacramentary called it “over the gifts,” similar but not
precisely the same. All of us are old
enuf to remember that the pre-Vatican II Missale Romanum called the prayer secreta, and our English
hand missals rendered that as “secret.”
(Shhhh!) It was so called,
supposedly, because it was whispered quietly by the priest; but so were most of
the other prayers.
Getting to the substance of the
prayer: what we offer to God in “this
offering” is, 1st, the bread and wine that we as a congregation have prepared
and presented. Once upon a time, many
congregations would have made their own wine and baked their own bread, which
made that preparation and presentation more personal—a true gift, I suppose—more
so than our buying hosts and altar wine and setting them out on the credence
table. Still, these “fruits of the
earth” are a gift out of our financial resources, if not precisely of our labor
(except for whoever has to monitor the supplies and make sure we don’t imitate
the wedding host at Cana). And we can,
consciously or not, include in our offering of these gifts the bakers and
vintners who really did manufacture them, especially the nuns who customarily
supply the hosts.
As the blessing prayers say, the ones the
priest says over the bread and wine as he sets them on the altar, either
silently or aloud (the preference indicated by the rubric is silently), these
fruits of the earth are God’s gifts to us.
What we now offer back to God is a representative sample—a tithe, if you
like—of all that he has given us for our nourishment.
But with the bread and wine we offer
more. They’re symbols. As bread and wine nourish our bodies, and so
our lives, they represent our complete self-offering to God. We present to him not only our bread and wine
but ourselves in the Eucharistic sacrifice that this bread and this wine are
about to enable.
We offer more than bread and wine. Those alone would hardly be “fitting homage
to your divine majesty,” as the prayer puts it. The bread and wine are about to be transformed
in mystery, sacramentally, so that what we really offer to the Divine Majesty
is not the fruit of the earth or the fruit of the vine but the fruit of the
Virgin’s womb, the body and blood of our Lord Jesus.
Can there be a more “fitting homage” to the
heavenly Father than to offer him his own Son?
to say to the Father that this Son whom he gave to us in love, we return
to him in love and gratitude, but with ourselves attached mystically?
Our offering of the Son will be “fitting”
only if, thru our “partaking of the sacred mystery, we [are] faithfully united
in mind and heart,” the prayer says. We
must be mystically united in mind and heart with Jesus, in the 1st place. That is, as he offered himself completely to
his Father, in this Eucharist we must make the same self-offering—complete,
entire, unreserved, unconditional—in union with him. We eat his body and drink his blood as part
of this sacrifice, that we might become
his body and blood—the Mystical Body of Christ—which he offered and we offer to
the Father. Only that can be a “fitting
homage to the divine majesty.” If we
hold anything back, we act more like Cain than Abel in what we seem to offer.
We pray that “we may be faithfully united
in mind and heart.” That prayer echoes
the description of the Church at Jerusalem in the Acts of the Apostles: “the community of believers was of one heart
and mind” (4:32). Thus it’s a prayer
that we may be united faithfully and mindfully not only with Christ, the head
of the Body, in his self-sacrifice, but also with the entire Body, with the
Church on earth, in heaven, and in purgatory, the Church of the apostles and
Fathers, the Church of Aquinas and Catherine, the Church of Ignatius and
Teresa, the Church of Edith Stein and John Paul II, the Church of every age in
a union of faith, worship, and practice—all of which make up our “fitting
homage” represented by these humble offerings.
A faithful union entails loyalty or
fidelity—to Jesus our Savior and to our sisters and brothers, in charity, in
sisterly love for our immediate family in the community (of the convent, of the
province, of the entire Union); and also a union of faith or belief. The rite of Baptism always reminds us that we
profess what the Church professes: “This
is our faith. We are proud to profess it
in Christ Jesus our Lord.” Thomas More—once
he’d been condemned for treason—pointed out that the faith of the Church has to
be universal; no one country, no king, no parliament can define it, e.g., the
sacrament of matrimony or the extent of apostolic authority. We profess the faith of the Church and don’t
individually or as a parish or some other congregation determine its content.
Our faithful union in mind and heart
includes the union of charity. The
“fitting homage” that we offer to the Divine Majesty has to include how we
live, how we care for our sisters and brothers.
Even as the Acts of the Apostles speaks of the disciples’ unity of mind
and heart, it describes their sharing all things in common so that everyone
should be provided for. So Catholic
teaching includes not only dogmatic theology but also moral theology and social
justice—of which St. James speaks eloquently this week (2:1-5) and will do so
even more eloquently next week (2:14-18).
In Laudato Si’, Francis takes
pains to lead us from a doctrine of creation to a spirituality, to a way of
thinking and living that cares for creation.
So we’ll pray in a few moments that our
“partaking of the sacred mystery” of this Eucharist will enable us to make an
authentic offering of ourselves with Jesus, an offering that is “fitting homage”
because we’re completely united with our Lord in our minds and hearts, in our
belief and in our daily living.
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