O God, who in the one perfect sacrifice brought to completion varied offerings of the law, accept, we pray, this sacrifice from your faithful servants and make it holy, as you blessed the gifts of Abel, so that what each has offered to the honour of your majesty may benefit the salvation of all.Some are inclined to criticise the offertory prayers in the Ordinary Form for their lack of sacrificial character. But not infrequently, if those prayers are combined with the text of the Prayer over the Offerings, a sacrificial character is very apparent. The revised translations of the prayers frequently make this very clear indeed.
This particular prayer puts me in mind of a phrase from Eucharistic Prayer 1:
For them, we offer you this sacrifice of praise, or they offer it for themselves and all who are dear to them: for the redemption of their souls, in hope of health and well-being, and paying their homage to you, the eternal God, living and true.Since this blog supports the teaching of Amoris Laetitia, I am taking the opportunity to offer a couple of its highlights below:
52. No one can think that the weakening of the family as that natural society founded on marriage will prove beneficial to society as a whole. The contrary is true: it poses a threat to the mature growth of individuals, the cultivation of community values and the moral progress of cities and countries. There is a failure to realize that only the exclusive and indissoluble union between a man and a woman has a plenary role to play in society as a stable commitment that bears fruit in new life. We need to acknowledge the great variety of family situations that can offer a certain stability, but de facto or same-sex unions, for example, may not simply be equated with marriage. No union that is temporary or closed to the transmission of life can ensure the future of society.....
53.“Some societies still maintain the practice of polygamy; in other places, arranged marriages are an enduring practice… In many places, not only in the West, the practice of living together before marriage is widespread, as well as a type of cohabitation which totally excludes any intention to marry”. In various countries, legislation facilitates a growing variety of alternatives to marriage, with the result that marriage, with its characteristics of exclusivity, indissolubility and openness to life, comes to appear as an old-fashioned and outdated option. Many countries are witnessing a legal deconstruction of the family, tending to adopt models based almost exclusively on the autonomy of the individual will. Surely it is legitimate and right to reject older forms of the traditional family marked by authoritarianism and even violence, yet this should not lead to a disparagement of marriage itself, but rather to the rediscovery of its authentic meaning and its renewal.And the second highlight, which very ably presents and reaffirms the teaching of Humanae Vitae:
80. Marriage is firstly an “intimate partnership of life and love” which is a good for the spouses themselves, while sexuality is “ordered to the conjugal love of man and woman”. It follows that “spouses to whom God has not granted children can have a conjugal life full of meaning, in both human and Christian terms”. Nonetheless, the conjugal union is ordered to procreation “by its very nature”. The child who is born “does not come from outside as something added on to the mutual love of the spouses, but springs from the very heart of that mutual giving, as its fruit and fulfilment”. He or she does not appear at the end of a process, but is present from the beginning of love as an essential feature, one that cannot be denied without disfiguring that love itself. From the outset, love refuses every impulse to close in on itself; it is open to a fruitfulness that draws it beyond itself. Hence no genital act of husband and wife can refuse this meaning, even when for various reasons it may not always in fact beget a new life.
81.A child deserves to be born of that love, and not by any other means, for “he or she is not something owed to one, but is a gift”, which is “the fruit of the specific act of the conjugal love of the parents”. This is the case because, “according to the order of creation, conjugal love between a man and a woman, and the transmission of life are ordered to each other (cf. Gen 1:27-28). Thus the Creator made man and woman share in the work of his creation and, at the same time, made them instruments of his love, entrusting to them the responsibility for the future of mankind, through the transmission of human life”.
82.The Synod Fathers stated that “the growth of a mentality that would reduce the generation of human life to one variable of an individual’s or a couple’s plans is clearly evident”. The Church’s teaching is meant to “help couples to experience in a complete, harmonious and conscious way their communion as husband and wife, together with their responsibility for procreating life. We need to return to the message of the Encyclical Humanae Vitae of Blessed Pope Paul VI, which highlights the need to respect the dignity of the person in morally assessing methods of regulating birth…