The Traditional Latin Mass - Part VII - The Roman Canon II
“Quam oblationem”: The Preparation of the Victim and the Consecration of the Host
I. “Quam oblationem” — The Church Begs God to Transform the Offering
After the Hanc igitur, the priest joins his hands and prays:
“Quam oblationem tu, Deus, in omnibus, quaesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris…”
“Which oblation do Thou, O God, we beseech Thee, make in all things blessed, approved, ratified, reasonable, and acceptable…”
This prayer, fixed in the Roman Canon by the 6th century, is a deliberate series of sacrificial terms rooted in Scripture, Tradition, and the theology of the Fathers.
A. Why five adjectives?
Each word corresponds to a distinct Old Testament sacrificial category:
benedictam — blessed, like the sacrifices God accepted (Gen. 4:4)
adscriptam — approved, inscribed as worthy
ratam — ratified, made legally binding
rationabilem — “reasonable,” spiritual (cf. Rom. 12:1)
acceptabilem — pleasing to God
St. Thomas Aquinas explains:
“The priest prays that the bread and wine may be made fit to become the Body and Blood of Christ.”[1]
The prayer is not yet consecration, but proximate preparation.
II. The Fivefold Sign of the Cross
As the priest says these five adjectives, he makes five signs of the Cross over the offerings.
Meaning of the Gesture
The Cross is the instrument of consecration.
The Sacrifice of Calvary will make these gifts acceptable.
Every grace comes through the Cross.
This is why the Roman Rite surrounds the Canon with crosses; it is Calvary that gives the Eucharist its meaning.
St. Augustine writes:
“The Cross is the altar on which the True Lamb is offered.”[2]
By signing the gifts repeatedly, the Church marks them for transformation through the power of that same Cross.
III. The Culmination of “Quam oblationem” — The Asking for Transformation
The prayer concludes:
“…that it may become for us the Body and Blood of Thy most beloved Son, our Lord Jesus Christ.”
This is the Church asking what will shortly occur by the power of Christ’s own words.
It parallels Elijah’s prayer on Mount Carmel, where he prepares the sacrifice and calls down divine power (1 Kings 18).
But immediately after this plea, the priest enters the sacred narrative.
IV. The Institution Narrative Begins: “Qui pridie quam pateretur…”
The priest, placing his hands over the chalice and host, begins:
“Who, the day before He suffered…”
This is the moment when the liturgical time of the Mass collapses into the Upper Room and the Cross.
The Church teaches that the priest speaks in persona Christi not figuratively but truly.[3]
A. The Priest’s Posture
He slightly bows over the host, as Christ bowing His sacred head.
His hands gently touch the host, representing Christ taking bread into His holy and venerable hands.
This gesture is attested in the earliest liturgies; the Apostolic Tradition of Hippolytus (c. 215 AD) already describes it.
V. “Accipite et manducate ex hoc omnes…” — The Words of Consecration of the Host
The priest pronounces Christ’s own words:
“Hoc est enim Corpus Meum.”
“For this is My Body.”
A. This is the Moment of Transubstantiation
The Council of Trent defines:
“By the words of consecration, the whole substance of the bread becomes the Body of Christ.”[4]
This is called Transubstantiation—a term that expresses the metaphysical reality:
Substance changes.
Accidents remain.
At this instant:
The Eternal Son becomes sacramentally present on the altar.
Heaven touches earth.
Time meets eternity.
Calvary is made present.
B. Silence and Trembling
Traditionally, a bell is rung here not to “alert the faithful,” but to announce the descent of the Lamb.
St. John Chrysostom wrote of the awe of consecration:
“The priest calls down the Spirit; he touches the Lord; heaven opens.”[5]
VI. The Elevation of the Host: Adoration of the Victim
After the consecration, the priest:
Genuflects in adoration
Lifts the consecrated Host high
Holds It aloft for the faithful to adore
Genuflects again
A. Why Two Genuflections?
St. Thomas Aquinas teaches:
“Because the priest believes, he adores; because he adores, he bows.”[6]
Two genuflections emphasize:
the real physical presence of Christ,
and the infinite dignity of the Eucharist.
B. Purpose of the Elevation
The elevation dates to the Middle Ages, when controversies over the Real Presence arose. It is a deliberate sign:
Christ is now truly on the altar.
The faithful may adore Him.
Psalm 98 is fulfilled:
“Adore His footstool, for it is holy.” (Ps. 98:5, DR)
C. Bells and Lights
Historically:
torches were lit,
bells were rung,
silence was kept.
This moment is the epiphany of the Mass.
VII. The Host Is Now Christ
After the consecration of the Host:
The substance of the bread is gone.
Christ, whole and entire, is present:
Body,
Blood,
Soul,
Divinity.
This is why the Church kneels.
This is why the Canon is silent.
This is why saints wept at this moment.
St. Francis of Assisi said:
“The whole world should tremble, because the Son of God is on the altar.”[7]
ENDNOTES
[1] St. Thomas Aquinas, ST III, q. 83, a. 4.
[2] St. Augustine, Tractates on John, 36.
[3] Council of Trent, Session XXII, Ch. 1.
[4] Council of Trent, Session XIII, Ch. 4.
[5] St. John Chrysostom, Homily on the Treachery of Judas.
[6] St. Thomas Aquinas, ST III, q. 75, a. 2.
[7] St. Francis, Letter to the Entire Order.