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At the end he makes a sign of the cross with the paten over the altar and slips the bread from it on to the corporal.
Soon after the paten is given to the subdeacon's charge till it is wanted again for the fraction.
Only the requiem has preserved a longer offertory with one verse and the repetition of the last part of the antiphon (the text is not Biblical).
Meanwhile the celebrant first says the Offertory chant.
In the earliest period we have no evidence of anything but the bringing up of the bread and wine as they are wanted, before the Consecration prayer. This silent prayer is undoubtedly an Offertory prayer.
Justin Martyr says: "Then bread and a cup of water and wine are brought to the president of the brethren" (I Apol., lxv, cf, lxvii). But a later modification in the East brought about one of the characteristic differences between Eastern and Roman liturgies.
Then follows the incensing of the altar and the Lavabo.
The use of incense at this point is medieval and not originally Roman (remnant of the incense at the Gallican procession of the oblata ? Micrologus notes that the Roman order uses incense at the Gospel, not at the Offertory; but he admits that in his time (eleventh century) the oblata are incensed by nearly everyone (De Exxl. Finally, after the Lavabo the celebrant at the middle of the altar, looking up and then bowing down, says the prayer "Suscipe sancta Trinitas" which sums up the Offertory idea. At low Mass, the parts of the deacon and subdeacon are taken partly by the server and partly by the celebrant himself. At requiems the water is not blessed, and the subdeacon does not hold the paten.