Part XI: Nobis Quoque to the Per ipsum.

The priest now prays a prayer for all of us :

"Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societat em donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasis, et omnibus Sanctis tuis: intra quorum nos consortium, non aestimator meritim sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum"

"To us sinners also, thy servants, who hope in the multitude of thy mercies, vouchsafe to grant some part and fellowship with thy holy Apostles and Martyrs: with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and with all thy saints: within whose fellowship,. we beseech Thee, admit us, not weighing our merit, but granting us forgiveness Through Christ our Lord."

In this prayer, we recall the sinfulness of man. Remember, not of your merits but of Christ's are you called to partake of the bread of angels. Blessed Tomas a Kempis says in a book on the blessed sacrament:

"But understand that you cannot by any merit of your own make this preparation well enough, though you spend a year in doing it and think of nothing else. It is only by My goodness and grace that you are allowed to approach My table, as though a beggar were invited to dinner by a rich man and he had nothing to offer in return for the gift but to humble himself and give thanks.

Do what you can and do that carefully. Receive the Body of the Lord, your beloved God Who deigns to come to you, not out of habit or necessity, but with fear, with reverence, and with love.

I am He that called you. I ordered it done. I will supply what you lack. Come and receive Me.

When I grant the grace of devotion, give thanks to God, not because you are worthy but because I have had mercy upon you. If you have it not and feel rather dry instead, continue in prayer, sigh and knock, and do not give up until you receive some crumb of saving grace."

Remembering our sinfulness, we beg God to grant us, through is tender mercies, some share i the heavenly glory of the blessed. For each of us individually is fulfilled the saying "
Remember also, where a king is, there also may be his court , so also it is that where our Lord is, there also are his glorified saints. The church wants us to remember this, and that we are not alone. We have all the saints to pray with us and for us four all our needs. So now, let us pray for tat purity to have made a large and clean upper room were our lord may make is place and eat the pasch with us. ( Mark 14:12-16), or as Thomas a Kempis says in te voiceof Crist:

"I AM the Lover of purity, the Giver of all holiness. I seek a pure heart and there is the place of My rest.
Prepare for Me a large room furnished and I with My disciples will keep the Pasch with you.
If you wish that I come to you and remain with you, purge out the old leaven and make clean the dwelling of your heart. Shut out the whole world with all the din of its vices. Sit as the sparrow lonely on the housetop, and think on your transgressions in bitterness of soul.
Everyone who loves prepares the best and most beautiful home for his beloved, because the love of the one receiving his lover is recognized thereby."

All of these saints made mention of in tis prayer are all saints commemorated by the early church at Rome. They were te St. Judes, St. Tereses and St. Pios of the day. We could now ask the intercession of our patron saints for any needs we have.
Lastly, a prayer is made in thanksgiving for all the gifts on the altar. The priest joins his hands and says:

"Per quem haec omnia Domine, semper bona creas, sanctificas, vivificas, benedicis et praestas nobis."
"Through whom, O Lord, thou dost ever create all these good things, dost sanctify, quicken, bless, and bestow them upon us."

Formerly, the food that the early Christians would eat at the agape meal that followed the holy liturgy would be blessed at this point wit these words. An agape meal can be thought of as an extended parish social, if you will.
The canon of the mass is ended wit a final offering to the Father, and the most visible one. The priest takes the chalice in one hand, and the host in the other, and holds them aloft facing the altar, te cross, ad mystically, to our Father in heaven. In such a position, it's quite obvious tat something is being offered to someone. But even still, a prayer accompanies tis ceremony. The priest says:

"Per ipsum, et cum ipso, et in ipso, est tibi Deo Patri omnipotenti, in unitate Spiritus Sancti, omnis honor et gloria, per omnia saecula saeculorum. Amen"
"Through him, and with him, and in him, God the Father almighty, in the unity of the Holy Ghost, all honor and glory are thine.Throughout all ages, world without end. Amen"

All respond "Amen". This is called the Little Elevation, because it is not given as much ceremony as the first at the consecration. This prayer comes from scripture like many of the prayers and actions of the mass, namely, from  Romans 11:36:h

 "Quóniam ex ipso et per ipsum et in ipsum ómnia. Ipsi glória in sæcula. Amen."

See now, for a final time, the priest presents our blessed redeemer before the Father as a willing victim, as St. Tomas Aquinas says in is Corpus Christi sequence; " Cum Isaac immolatur, Agnus pascae deputatur, Datur manna patribus" " Isaac bound, a victim willing, Pascal Lamb its life-blood spilling, manna to the fathers sent."