This changed slightly in the 2006 translation to: Priest: Pray, brothers and sisters, that my sacrifice and yours
may be acceptable to God, the almighty Father. People: May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.
The rubric for this (from the General Instruction) states:
The Preparation of the Gifts
73. At the beginning of the Liturgy of the Eucharist the gifts which will become Christ’s Body and Blood are brought to the altar.
First of all, the altar or Lord’s table, which is the center of the whole Liturgy of the Eucharist, is made ready when on it are placed the corporal, purificator, Missal, and chalice (unless this last is prepared at the credence table).
The offerings are then brought forward. It is a praiseworthy practice for the bread and wine to be presented by the faithful. They are then accepted at an appropriate place by the Priest or the Deacon to be carried to the altar. Even though the faithful no longer bring from their own possessions the bread and wine intended for the liturgy as was once the case, nevertheless the rite of carrying up the offerings still keeps its spiritual efficacy and significance.
Even money or other gifts for the poor or for the Church, brought by the faithful or collected in the church, are acceptable; given their purpose, they are to be put in a suitable place away from the Eucharistic table.
74. The procession bringing the gifts is accompanied by the Offertory Chant (cf. no. 37 b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance Chant (cf. no. 48). Singing may always accompany the rite at the Offertory, even when there is no procession with the gifts.
75. The bread and wine are placed on the altar by the Priest to the accompaniment of the prescribed formulas; the Priest may incense the gifts placed on the altar and then incense the cross and the altar itself, so as to signify the Church’s offering and prayer rising like incense in the sight of God. Next, the Priest, because of his sacred ministry, and the people, by reason of their baptismal dignity, may be incensed by the Deacon or by another minister.
76. Then the Priest washes his hands at the side of the altar, a rite in which the desire for interior purification finds expression.
The Prayer over the Offerings
77. Once the offerings have been placed on the altar and the accompanying rites completed, by means of the invitation to pray with the Priest and by means of the Prayer over the Offerings, the Preparation of the Gifts is concluded and preparation made for the Eucharistic Prayer.
At Mass, a single Prayer over the Offerings is said, and it ends with the shorter conclusion, that is: Through Christ our Lord. If, however, the Son is mentioned at the end of this prayer, the conclusion is: Who lives and reigns for ever and ever.
The people, joining in this petition, make the prayer their own by means of the acclamation Amen.
For Lutherans this presents a problem. If the sacrifice at the priest's hands is ONLY the sacrifice of the people's worship, thanksgiving, tithes, and offerings, then this sacrifice can be prayed for, namely, that God would accept this sacrifice through Christ our Lord.
If the sacrifice at the priest's hands INCLUDES the bread and wine brought forward, as also gifts of the people in the offering, then it is possible to pray that the Lord would accept the bread and wine as part of the sacrifice of praise and thanksgiving of His priestly people. It is confusing at best and we would not use such language and liturgical actions that could possibly give the impression that we are praying the Lord to accept the sacrifice of Christ's body and blood.
If the sacrifice at the priest's hands means the sacrifice of praise and thanksgiving but INCLUDES offering of the unbloody sacrifice of Christ's body and blood in the Mass, then Lutherans hit a stop sign and cannot move forward from here. Why would we need to pray that this sacrifice already received would be received again or anew? What God has already accepted, He will not now reject so that prayer is not merely confusing but wrongheaded. The only sacrifice about which there can be any doubt about the Lord receiving is the people's priestly offering of praise, thanksgiving, tithes, and offerings. Here again, we have no doubt that offered in faith through Christ, God has already promised to receive the sacrificial worship of His people.
The whole issue of Lutheran theology with respect to the Mass is the confusion of sacrificium with beneficium, sacrifice and sacrament. This was not merely Luther's theoretical problem with the Mass but represents the crux of the liturgical issue faced by Luther and the Lutherans and it is this, along with the issue of justification by grace through faith, that provided the principles used for the excise of the canon. What many Lutherans distinguish, however, is the issue raised above and the Eucharistic prayer itself. It is my own conviction that the Eucharistic prayer does not automatically mix sacrificium and beneficium. That is best determined by the language of the prayer. This is certainly one issue relating to the issue of the Eucharistic prayer -- though not the only one. Yet it does represent where the core issues of the Reformation remain in place even with a Roman Mass which has evolved much closer to the Lutheran ideal. It also reminds us of the necessity, due to the principle of lex orandi lex credendi, to be extremely precise in the language of the liturgy which obscures the evangelical character of the sacramental gift in favor of an overt emphasis upon the sacrificial gift and its giver. As Luther put it in the catechism, the defining words of the Sacrament of the Altar are in the words given and shed for you for the forgiveness of your sins.
Just something to think about...