Offertory Prayer for Gifts and Giving
10 Best Prayers for Tithes and Offerings
Many offertory prayers include an invitation to the offering. Whether you are rejoicing in the resurrection of the Lord or giving support to your local church, here is a look at some great prayers for tithes and offerings.
Prayer #1 – Give with Gladness and Sincerity
Father in Heaven, We thank You today for Your blessings that you bestow upon us all. Father, I pray for our congregation today. Lord, may we all give with gladness and sincerity.
Father, no one ever gives a present to someone with reluctance and we should never give You what already belongs to You with reluctance either. Bless these tithes and offerings this day. We love You, Father!
Prayer #2 – Bless these Tithes and Offerings
O Lord, We thank You for Your steadfast love and mercy on us. Father, we believe that every word in the Bible was breathed out by You (2 Tim 3:16), and we believe Your promise that You will bless us when we are obedient to Your Word.
And so, without hesitation, we gladly give to You what is Yours. Bless these tithes and offerings, Father. We love You, Lord!
Prayer #3 – Give Because We Love You
We thank You for bringing us all to Your house safely today and we are so blessed by Your presence here today. Thank You for Your love and mercy on us, Father. Father, we believe in the Book of Proverbs and I pray that everyone here will look into their hearts and act in obedience to Your Word.
May we give not to become richer, though, may we give because we simply love You! Accept these tithes and offerings today. We love You, Lord!
Prayer #4 – We Honor You with Our Wealth
We praise Your Almighty Name! You have blessed our nation with immense wealth and opportunity. Lord, You have commanded us to honor You with our wealth, and I pray that You will be honored greatly this day as we give to You what is already Yours. Bless these cheerful givers and bless the tithes and offerings that they give. We love You!
Prayer #5 – Giving in Obedience
O Lord, There are some of us here today that didn’t want to come here. There are some of us today that will give to the offering with bitter hearts. Father, I pray You will soften the hearts of those who are worried about giving You their money instead of spending it on themselves.
Father, I pray that You will bless all who give today and show them Your love in a mighty way because of their obedience. Bless these tithes and offerings, Father. We love You!
Prayer #6 – The Tithe is Yours
Father, We come to Your throne with humble hearts as we are so thankful for the blessings You give us daily. Lord, We believe in the Book of Leviticus. Father, I pray that as we give
You our offerings and tithes this morning that we all will think about the fact that the tithe is Yours. It belongs to You. May we never withhold what is Yours. Please accept these offerings and tithes with gladness, Lord. We Love You!
Prayer #7 – We Give You What is Already Yours
Dear Lord, We thank You for another chance for us to meet together in Your house to worship You. Father, we believe in the Book of 1 Corinthians and I pray that all offerings given today are love.
We experience Your blessings every day and Your blessings are always given to us freely and with ultimate love. Father, You loved us all of the way to the cross! May we love You enough to give You what is already Yours. Bless these tithes and offerings today. We love you!
Prayer #8 – Take It and Use It for Your Kingdom
Lord, we thank for Your faithfulness. Thank you that we can always trust in You. You are an abundant God and Your great mercy you have given us so much.
We give you this offering today. With it we worship You and give our whole selves to You. Please now take it and use it for Your kingdom and Your glory. Extend and multiple its reach and influence we pray. May it be a great blessing to many.
We ask all this in the powerful name of Jesus.
Prayer #9 – Sanctify Every Beat of My Heart
O my God ! I offer Thee all my actions of this day for the intentions and for the glory of the Sacred Heart of Jesus. I desire to sanctify every beat of my heart, my every thought, my simplest works, by uniting them to Its infinite merits ; and I wish to make reparation for my sins by casting them into the furnace of Its Merciful Love.
O my God! I ask thee for myself and for those whom I hold dear, the grace to fulfill perfectly Thy Holy Will, to accept for love of Thee the joys and sorrows of this passing life, so that we may one day be united together in Heaven for all Eternity.
Prayer #10 – Thank You for Meeting My Financial Needs
Heavenly Father, thank you for your many blessings and I thank you that as I give tithes and offerings, I am believing the Lord for:
Jobs and better jobs, raises and bonuses, benefits, sales and commissions, favorable settlements, estates and inheritances, interest and income, rebates and returns, discounts and dividends, checks in the mail, gifts and surprises, finding money, bills decreased and bills paid off, blessings and increase.
Thank you Lord for meeting my financial needs that I may have more than enough to give into the kingdom of God and promote the Gospel of Jesus Christ. Raise your hand and say, “It’s true, it’s for me, and I’m a giver. God has given to me and I am not limited by the world’s economy. Heaven’s economy is mine.”Thank you Lord for your many blessings. They come in from every direction and I bless the name of the Lord Jesus who made it possible for me to return to what God intended me to be; full of authority through His name and very blessed.
Thank you Lord, in Jesus’ name.
Bible Verses to Open your Prayer on Tithes and Offerings
And he blessed him and said, “Blessed be Abram by God Most High, Possessor of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!”
And Abram gave him a tenth of everything.
Every tithe of the land, whether of the seed of the land or of the fruit of the trees, is the Lord’s; it is holy to the Lord. If a man wishes to redeem some of his tithe, he shall add a fifth to it.
And every tithe of herds and flocks, every tenth animal of all that pass under the herdsman’s staff, shall be holy to the Lord.
One shall not differentiate between good or bad, neither shall he make a substitute for it; and if he does substitute for it, then both it and the substitute shall be holy; it shall not be redeemed.”
But you shall seek the place that the Lord your God will choose all your tribes to put his name and make his habitation there. There you shall go, and there you shall bring your burnt offerings and your sacrifices, your tithes and the contribution that you present, your vow offerings, your freewill offerings, and the firstborn of your herd and of your flock.
2 CHRON. 31:4–5
And he commanded the people who lived in Jerusalem to give the portion due to the priests and the Levites, that they might give themselves to the Law of the Lord.
As soon as the command was spread abroad, the people of Israel gave in abundance the firstfruits of grain, wine, oil, honey, and of all the produce of the field.
And they brought in abundantly the tithe of everything.
And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. And a poor widow came and put in two small copper coins, which make a penny.
And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box.
For they all contributed their abundance, but she her poverty has put in everything she had, all she had to live on.”
Here is a look at the truth about tithing according to the scripture Malachi 3:10. Presented by Grace Bible Church.
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The rite by which the bread and wine are presented (offered) to God before they are consecrated, and the prayers and chant that accompany it.
The idea of this preparatory hallowing of the matter of the sacrifice by offering it to God is very old and forms an important element of every Christian liturgy. 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.
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 soon the placing of the offering on the altar was accompanied by a prayer that God should accept these gifts, sanctify them, change them into the Body and Blood of his Son, and give us in return the grace of Communion.
The Liturgy of “Apost. Const.” VIII, says: “The deacons bring the gifts to the bishop at the altar . . . (xii, 3-4). This silent prayer is undoubtedly an Offertory prayer. But a later modification in the East brought about one of the characteristic differences between Eastern and Roman liturgies.All Eastern (and the old Gallican) rites prepare the gift before the Liturgy begins. This ceremony (proskomide) is especially elaborate in the Byzantine and its derived rites. It takes place on the credence table. The bread and wine are arranged, divided, incensed; and many prayers are said over them involving the idea of an offertory.
The gifts are left there and are brought to the altar in solemn procession at the beginning of the Liturgy of the Faithful. This leaves no room for another offertory then. However, when they are placed on the altar prayers are said by the celebrant and a litany by the deacon which repeat the offertory idea.
Rome alone has kept the older custom of one offertory and of preparing the gifts when they are wanted at the beginning of the Mass of the Faithful. Originally at this moment the people brought up bread and wine which were received by the deacons and placed by them on the altar. Traces of the custom remain at a papal Mass and at Milan.
The office of the vecchioni in Milan cathedral, often quoted as an Ambrosian peculiarity, is really a Roman addition that spoils the order of the old Milanese rite. Originally the only Roman Offertory prayers were the secrets. The Gregorian Sacramentary contains only the rubric: “deinde offertorium, et dicitur oratio super oblata” (P.L. LXXVIII, 25).
The Oratio super oblata is the Secret. All the old secrets express the offertory idea clearly. They were said silently by the celebrant (hence their name) and so are not introduced by Oremus. This corresponds to the oldest custom mentioned in the “Apost. Const.”; its reason is that meanwhile the people sang a psalm (the Offertory chant).
In the Middle Ages, as the public presentation of the gifts by the people had disappeared, there seemed to be a void at this moment which was filled by our present Offertory prayers (Thalhofer, op. cit. below, II, 161). For a long time these prayers were considered a private devotion of the priest, the preparation at the foot of the altar.
They are a Northern (late Gallican) addition, not part of the old Roman Rite, and were at first not written in missals. Micrologus says: “The Roman order appointed no prayer after the Offertory before the Secret” (cxi, P.L., CLI, 984).
He mentions the later Offertory prayers as a “Gallican order” and says that they occur “not from any law but as an ecclesiastical custom”. The medieval Offertory prayers vary considerably. They were established at Rome by the fourteenth century (Ordo Rom. XIV., 53, P.L. LXXVIII, 1165). The present Roman prayers were compiled from various sources, Gallican or Mozarabic.The prayer “Suscipe sancte pater” occurs in Charles the Bald's (875-877) prayer book; “Deus qui humanæ substantiæ” is modified from a Christmas Collect in the Gregorian Sacramentary (P.L., LXXVIII, 32): “Offerimus tibi Domine” and “Veni sanctificator” (fragment of an old Epiklesis, Hoppe, “Die Epiklesis”, Schaffhausen, 1864, p. 272) are Mozarabic (P.L.
LXXXV, 112). Before Pius V's Missal these prayers were often preceded by the title “Canon minor” or “Secretella” (as amplifications of the Secret). The Missal of Pius V (1570) printed them in the Ordinary. Since then the prayers that we know form part of the Roman Mass. The ideas expressed in them are obvious. Only it may be noted that two expressions: “hanc immaculatam hostiam” and “calicem salutaris” dramatically anticipate the moment of consecration, as does the Byzantine Cherubikon.
While the Offertory is made the people (choir) sing a verse (the Offertorium in the sense of a text to be sung) that forms part of the Proper of the Mass. No such chant is mentioned in “Apost. Const.”; VIII, but it may no doubt be supposed as the reason why the celebrant there too prays silently. It is referred to by St. Augustine (Retract., II, xi, P.L., XXXII, 63).
The Offertorium was once a whole psalm with an antiphon. By the time of the Gregorian Antiphonary the psalm has been reduced to a few verses only, which are always given in that book (e.g., P.L., LXXVIII, 641). So also the Second Roman Ordo: “Canitur offertorium cum versibus” (ib., 972).
Durandus notes with disapproval that in his time the verses of the psalm are left out (Rationale, IV, 26). Now only the antiphon is sung, except at requiems. It is taken from the psalter, or other book of the Bible, or is often not a Biblical text. It refers in some way to the feast or occasion of the Mass, never to the offering of bread and wine.
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).
At high Mass, as soon as the celebrant has chanted the Oremus followed by no prayer, the choir sings the Offertory. When they have finished there remains an interval till the Preface which may (when the organ is permitted) be filled by music of the organ or at any time by singing some approved hymn or chant. Meanwhile the celebrant first says the Offertory chant.
The corporal has been spread on the altar during the creed. The subdeacon brings the empty chalice and the paten with the bread from the credence table to the altar. The deacon hands the paten and bread to the celebrant. He takes it and holding it up says the prayer: “suscipe sancte Pater”.
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. The deacon pours wine into the chalice, the subdeacon water, which is first blessed by the celebrant with the form: “Deus qui humanæ substantiæ”.The deacon hands the chalice to the celebrant, who, holding it up, says the prayer: “Offerimus tibi Domine”. The deacon also lays his right hand on the foot of the chalice and says this prayer with the celebrant — a relic of the old idea that the chalice is in his care. The celebrant makes the sign of the cross with the chalice and stands it behind the bread on the corporal.
The deacon covers it with the pall. The celebrant, bowing down, his hands joined and resting on the altar, says the prayer: “In spiritu humilitatis”; rising he says the “Veni sanctificator” making the sign of the cross over all the oblata at the word benedic. 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. Observ., IX).
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. The Orate fratres and secrets follow.
At low Mass, the parts of the deacon and subdeacon are taken partly by the server and partly by the celebrant himself. There is no incense. At requiems the water is not blessed, and the subdeacon does not hold the paten. The Dominicans still prepare the offering before Mass begins.
This is one of their Gallican peculiarities and so goes back to the Eastern Proskomide. The Milanese and Mozarabic Missals have adopted the Roman Offertory. The accompanying chant is called Sacrificium at Toledo.
DURANDUS, “Rationale divinorum officiorum”, IV, 26-32; DUCHESNE, “Origines du culte chretien” (Paris, 2nd ed., 1898), 165-167; 194-199; THALHOFER, “Handbuch der katholischen Liturgik”, II (Freiburg, 1890); GIHR, “Das heilige Messopfer “(Freiburg, 1897), 458-508; Eng. tr. (St.
Louis, 1908), 494-551; RIETSCHEL, “Lehrbuch der Liturgik”, I (Berlin, 1900), 376-378.
APA citation. Fortescue, A. (1911). Offertory. In The Catholic Encyclopedia. New York: Robert Appleton Company. //www.newadvent.org/cathen/11217a.htm
MLA citation. Fortescue, Adrian. “Offertory.” The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. .
Transcription. This article was transcribed for New Advent by Tony de Melo.
Ecclesiastical approbation. Nihil Obstat. February 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
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