may accept with pleasure this sacrifice, just as he accepted the offerings of Abel, the sacrifice of Abraham, and that of Melchisedech. In recalling to mind the sacrafice of Abel, of Abraham, and of Melchisedech, we regard less the value of the things offered than the sanctity of those who offered them, because they were holy men. Conquently, if God, because of his sanctity, favorably received their sacrifice, how much more should please him the sacrifice of the Saint of saints—of our Lord Jesus Christ! But the most decisive reason on account of which the Church makes special mention of these three sacrifices is, because they represented in an excellent manner the sacrifice of Jesus Christ.
Supplices te rogamus, etc. ("We most humbly beseech Thee," etc.). The priest continues humbly to ask the Saviour that the consecrated Host be presented to his divine Majesty through the hands of his holy Angel, in order that all those who are going to receive the body and the blood of his adorable Son may be filled with blessings and all celestial gifts through the merits of Jesus Christ. By the Angel of whom mention is made in this prayer, we may understand the Angel who presides at the Sacrifice of the Altar, or, as our French author says, we may understand Jesus Christ himself, who is pre-eminently the Holy Angel, called in Scripture the Angel of the Great Counsel. But the explanation of St. Thomas seems to be the most natural. The priest, he says, speaks for the Church, and asks that the Angel who presides at the divine mysteries may present to God the prayers of the celebrant and of the people.[1]
Memento etiam, Domine, etc. ("Be mindful, O Lord," etc.). The priest asks the Lord to remember his servants who have passed to the other life and are slumber-
- ↑ "Sacerdos petit hoc pro corpora mystico, ut scilicet orationes Sacerdotis et populi Angelas assistens divinis mysteriis Deo repræsentet."—P. 3, q. 83, a. 4.
