GIRM
- Upon returning to the middle of the altar, the priest, facing the people and extending and then joining his hands, invites the people to pray, saying, Orate, fratres (Pray, brethren). The people rise and make their response: Suscipiat Dominus (May the Lord accept). Then the priest, with hands extended, says the prayer over the offerings. At the end the people make the acclamation, Amen.
It does not say ‘turn’.
The Priest cannot say the prayer over the offerings if they are behind him, as he is still ‘facing the people’.
usccb.org/romanmissal/resources-guides1.shtml
Liturgy of the Eucharist
It is appropriate that a collection be taken up at this time so that the money may be brought to the sanctuary as part of the procession with the gifts (73). The Liturgy of the Eucharist is patterned on the biblical narratives of the Last Supper (72) that describe the Lord as taking bread and the cup, giving thanks, breaking the bread, and giving the bread and cup to his disciples. Thus, during the preparation, bread and wine, the elements Jesus took into his hands, are brought to the altar (72.1). Thanks are given to God in the Eucharistic Prayer (72.2). Then the bread is broken and the consecrated elements are given to the faithful in Communion (72.3).
The preparation begins with the ministers placing the corporal, purificator, chalice (unless it is prepared at the side table), and Roman Missal on the altar (73, 139). (6)
Then the faithful bring the bread and wine forward (along with monetary offerings).
These are received by the priest celebrant or deacon at an appropriate place (73, 140, 178).
The priest celebrant says the prescribed prayer while holding the vessel with Eucharistic bread slightly above the altar (141) and only then places it on the altar. Meanwhile the deacon pours wine and water into the chalice (178) and hands the chalice to the priest celebrant. He then says the appropriate prayer while holding the chalice slightly above the altar (142) and only then places it on the altar.
The priest celebrant bows to say the next prayer silently. (143). He then prepares the incense, if used, incensing the gifts with three swings of the censer or a simple sign of the cross (75, 144, 277), followed by incensing the cross and altar, and the people (75).
Afterward, the priest celebrant washes his hands at the side of the altar (76, 145). The prayers of the priest celebrant and deacon during the preparation of the gifts are to be said inaudibly (141-145). When there is no singing, it is it permitted (but not required) for the priest celebrant to say the “Blessed are you…” prayers aloud (142).
At the center of the altar, the priest celebrant then greets the people, inviting all to pray. After the people stand and respond, the priest celebrant says the Prayer Over the Gifts (77, 146).
The priest celebrant then begins the Eucharistic Prayer, the “center and summit of the entire celebration” (78, 147). It is appropriate for the priest celebrant to sing parts of the prayer (147); the people should also sing the various acclamations that are part of the prayer.
Incense may be used during the consecration when the host and the chalice are shown to the assembly (150, 179, 276e). During the final doxology, the priest celebrant elevates the paten with the host on it and the deacon elevates the chalice [in the absence of a deacon, the priest celebrant elevates both elements by himself] (151, 180).
After the Eucharistic Prayer, all stand to pray the Lord’s Prayer (81, 152).
After the prayer for peace (82, 154), the deacon invites all to exchange a sign of peace which everyone immediately shares with those nearby (82, 154). So as not to disturb the celebration, the priest celebrant normally remains in the sanctuary (154). However, for pastoral reasons the priest celebrant may extend a sign of peace to some members of the liturgical assembly near the sanctuary, for example, in the case of a funeral or wedding or when civic leaders are present (Appendix 82).
The Agnus Dei begins, during which the priest celebrant breaks the host (83, 155). The host used by the priest celebrant should be large enough so that at least some particles from it can be distributed to some of the people (321). The priest celebrant may be assisted by some of the concelebrants and the deacon as he distributes the consecrated hosts into other vessels. Other empty chalices and ciboria or patens are then brought to the altar if this is necessary. (Norms for the Distribution and Reception of Holy Communion Under Both Kinds in the Dioceses of the United States of America, NDRHC, no. 37)
After, the priest celebrant places a small piece of the host into the chalice while he recites the accompanying prayer for the commingling (83, 155). Then, he prepares himself for Communion by reciting inaudibly one of the preparation prayers found in the Roman Missal (84).
The priest celebrant genuflects and then shows the faithful the host held above the chalice (or above the paten) and invites them to communion (84, 157, 243, 268). After all recite, “Lord, I am not worthy …” the priest celebrant receives communion upon which the singing of the communion song begins immediately (86, 157-59).
I do not see ‘turn’ here, either.
All gentle zealotry, kind fanaticism, and goodly fervour will win the day with a sensible bishop. One simply must make the case, especially using Sacrosanctum Concilium and the 2011 Advent Missal. Both stress the facing of the priest toward the people only at certain intervals. Aren’t clerics supposed to “say the black and do the red”? Well, the red says that one must face in two different directions during a Mass!