In the _Conferences of the Fathers_, however,[259] we read: "_Obsecration_ is imploring pardon for sin; _prayer_ is when we make vows to God; _postulation_ is when we make petition for others; _giving of thanks_, those ineffable outpourings by which the mind renders thanks to God." But the former explanation is preferable.
Some, however, object to these divisions of prayer, thus:
1. _Obsecration_ is apparently _to swear by someone_, whereas Origen remarks[260]: "A man who desires to live in accordance with the Gospel must not swear by anyone, for if it is not allowed to swear, neither is it allowed to swear by anyone."
But it is sufficient to remark that _obsecration_ is not a swearing by, or adjuring of God, as though to compel Him, for this is forbidden, but to implore His mercy.
2. Again, S. John Damascene says[261] that prayer is "the asking God for things that are fitting." Hence it is not exact to distinguish _prayers_ from _postulations_.
But prayer, generally considered, embraces all the above-mentioned parts; when, however, we distinguish one part against another, _prayer_, properly speaking, means the uplifting of the mind to God.
3. Lastly, giving of thanks refers to the past, whereas the other parts of prayer refer to the future. Hence giving of thanks should not be placed after the rest.
But whereas in things which are different from one another the past precedes the future, in one and the same thing the future precedes the past. Hence giving of thanks for benefits already received precedes petition; yet those same benefits were first asked for, and then, when they had been received, thanks were offered for them. Prayer, however, precedes petition, for by it we draw nigh to God to Whom we make petition. And _obsecration_ precedes _prayer_, for it is from dwelling upon the Divine Goodness that we venture to approach to Him.
_Cajetan:_ We might be asked how the mind can be especially elevated to God at the moment of consecration. For in the consecration the priest has to express distinctly the words of consecration, and consequently cannot have his mind uplifted towards God at that moment. Indeed, the more his mind is uplifted to God, the less he thinks of inferior things, words, and so forth.