Original

34
In this prayer as in the Preface there are variations on
the great festivals.
These two formulas, Memento and Communicantes,
form, as it were, a digression. It is probable that in
early times they were used at the beginning of the
offering, when the diptychs were being read. The
thoughts of the priest and of the faithful are at that
moment recalled to the offering itself over which the
priest extends his hands whilst reciting Hanc igitur.
He prays that the Lord may receive these gifts, that
He may cause them to be a source of peace and tran
quillity for all dwellers on this earth, and the means
of saving them from eternal damnation ; finally, that
by Him they may be changed into the Body and the
Blood of Jesus Christ and then indeed our Sacrifice
will be worthy of acceptance. This is what the prayer,
Quam oblationem, expresses.
The Consecration is the supremely solemn moment.
Now, the circumstances of the Last Supper as de
scribed by the Evangelists are recalled to us. The priest
more closely united than ever to Jesus Christ repeats
the acts of Jesus Christ ; he performs the same rites,
pronounces the same words Qui pridie Simili modo.
It is in fact no longer the priest, it is Jesus Christ Himself
who speaks by the mouth of His minister : Hoc est cor
pus meum Hie est calix sanguinis mei.
The elevation which follows the two Consecrations
has as its end, not only that we may adore the Body
and the Blood of Jesus Christ but , also, that we may
rejoice in the divine Presence. Though we bow down
as the priest genuflects, we are invited to look at the Host
and the chalice as he raises them above his head.
T
t is
to be noted here that the terms of the rubric imply an
exposition of the sacred species.