ould seem to be a kind of adjuration.
Yet, according to Origen (Super Matth. Tract. xxxv), "a man who
wishes to live according to the gospel need not adjure another, for
if it be unlawful to swear, it is also unlawful to adjure." Therefore
supplication is unfittingly reckoned a part of prayer.

Obj. 2: Further, according to Damascene (De Fide Orth. iii, 24), "to
pray is to ask becoming things of God." Therefore it is unfitting to
distinguish "prayers" from "intercessions."

Obj. 3: Further, thanksgivings regard the past, while the others
regard the future. But the past precedes the future. Therefore
thanksgivings are unfittingly placed after the others.

_On the contrary,_ suffices the authority of the Apostle (1 Tim. 2:1).

_I answer that,_ Three conditions are requisite for prayer. First,
that the person who prays should approach God Whom he prays: this is
signified in the word "prayer," because prayer is "the raising up of
one's mind to God." The second is that there should be a petition,
and this is signified in the word "intercession." In this case
sometimes one asks for something definite, and then some say it is
"intercession" properly so called, or we may ask for some thing
indefinitely, for instance to be helped by God, or we may simply
indicate a fact, as in John 11:3, "Behold, he whom Thou lovest is
sick," and then they call it "insinuation." The third condition is
the reason for impetrating what we ask for: and this either on the
part of God, or on the part of the person who asks. The reason of
impetration on the part of God is His sanctity, on account of which
we ask to be heard, according to Dan. 9:17, 18, "For Thy own sake,
incline, O God, Thy ear"; and to this pertains "supplication"
(_obsecratio_) which means a pleading through sacred things, as when
we say, "Through Thy nativity, deliver us, O Lord." The reason for
impetration on the part of the person who asks is "thanksgiving";
since "through giving thanks for benefits received we merit to
receive yet greater benefits," as we say in the collect [*Ember
Friday in September and Postcommunion of the common of a Confessor
Bishop]. Hence a gloss on 1 Tim. 2:1 says that "in the Mass, the
consecration is preceded by supplication," in which certain sacred
things are called to mind; that "prayers are in the consecration
itself," in which especially the mind should be raised up to God; and
that "intercessions are in the petitions that follow, and
thanksgi