Summary
During a live broadcast of the CIEL conference, Rev. Gabriel Díaz Patri delivered his second lecture at the event held on February 2, 2026 in Roma. His presentation focused on the phenomenon of “proletic” character within the offertory ritual across various Christian traditions, both Western and Eastern. Proletic refers to the anticipatory nature of ritual and verbal expressions where bread and wine are considered as already embodying Christ’s body and blood for the living and dead, offering them propitiatory efficacy. Díaz Patri highlighted that this characteristic has been criticized by modern liturgical scholars as a late-medieval addition from Frankish-Germanic origins, distinct from the original structure of the Roman Mass. However, he argued against such criticisms, showing prolépsis to be a widespread phenomenon found in ancient Roman texts and extensively developed within Eastern traditions. Díaz Patri’s lecture placed particular emphasis on the historical and descriptive dimensions without delving into doctrinal debates. He characterized offertory prayers as belonging to the genre of “apologies,” where priests acknowledge their unworthiness yet confidently approach the altar relying on divine mercy. In Western rites, these prayers emerged around the 8th century and were concentrated during significant moments of celebration. In the Roman rite, fixed-offered formulas from the 13th century – not standardized by Pope Pius V – contain explicitly proletic language such as “immaculate host” or “salving cup.” Similarly, other Western rites like Carmelite, Dominican, Llosane, Mozárabe, and Ambrosian follow this pattern with different emphases. These rituals also use terms like sacrifice or offering before consecration, often accompanied by demonstrative gestures. Díaz Patri’s analysis extends to Eastern Christian traditions, where offertory is imbued with a strong sacrificial symbolism expressed not only through speech but also in actions and processions. For instance, the Byzantine Proskomidion (Great Entrance), Great Entrance itself, commemorations of saints and the dead around the offerings, and explicit language referring to Passion all emphasize the unity of the eucharistic action. Overall, Díaz Patri’s remarks underscore prolépsis as a significant feature found across Christian traditions, challenging its characterization as an anomalous or medieval addition.
Key Topics
Gabriel Díaz Patri, Proletic, Liturgical reform
