on for asking for what we pray for, and
this reason may be either on the part of God or on the part of the
petitioner. The reason for asking on the part of God is His holiness, by
reason of which we ask to be heard: _Incline Thine ear and hear ... for
Thine own sake, O my God_;[256] to this belongs _obsecration_--namely,
an appeal to sacred things, as when we say: _By Thy Nativity, deliver
us, O Lord_! But the reason for asking on the part of the petitioner is
thankfulness, for by giving thanks for benefits already received we
merit to receive still greater ones, as is set forth in the Church's
_Collect_.[257] Hence the Gloss[258] says that in the Mass
"_Obsecrations_ are the prayers which precede the Consecration," for in
them we commemorate certain sacred things; "in the Consecration itself
we have _prayers_," for then the mind is especially uplifted towards
God; "but in the subsequent petitions we have _postulations_, and at the
close _thanksgivings_." These four parts of prayer may be noticed in
many of the Church's _Collects_: thus in the _Collect_ for Trinity
Sunday, the words _Almighty and Everlasting God_ signify the uplifting
of the soul in prayer to God; the words: _Who hast granted to Thy
servants to acknowledge in their profession of the true faith the glory
of the Eternal Trinity, and in the Power of Its Majesty to adore Its
Unity_, signify giving of thanks; the words: _Grant, we beseech Thee,
that by perseverance in this same faith we may be ever defended from all
adversities_, signify postulation; while the closing words: _Through our
Lord Jesus Christ_, etc., signify obsecration.

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 Damasce