I think it probable that created intelligences are at work in all natural operations. They are also, of course, involved in supernatural operations. In the Roman Canon the priest prays that the gifts might be carried “by the hands of your holy Angel to your altar on high.” Nikolaus Gihr comments as follows:
It must not appear strange that we should implore the ministry and assistance of an angel to present our oblation, for the purpose of making it more acceptable to God and salutary to us. It is a tradition originating in ancient Christian times and frequently expressed by the Church, that the angels who participated in the work of redemption from beginning to end, are also present at and take part in the celebration of the holy Sacrificial Mysteries. As St. Chrysostom says (Of the Priesthood VI, 4): “The priest is himself at that solemn moment surrounded by angels, and the choir of the heavenly Powers unite with him; they occupy the entire space around the altar, to honor Him who lies there as a Sacrifice.” Then the Saint describes a vision, in which was seen a multitude of angels, who, robed in dazzling white garments and with head deeply bowed, surrounded the altar, as warriors standing in the presence of their king. The blessed vocation of the heavenly spirits consists in glorifying God by praise and in assisting man to attain salvation. Now, where could this twofold object be better fulfilled than is actually done during the holy Sacrifice? Hence hosts of angels collect about the altar to procure for God honor on high and for man peace on earth. Between the angels and the Holy Eucharist there exist, undoubtedly, intimate relations, which, indeed, to our weak vision here below remain always shrouded in a mysterious obscurity. Christian tradition speaks not only of the presence of many angels at the celebration of the Holy Mysteries, but it often, moreover, mentions in a determinate manner and yet, at the same time, in an indeterminate manner, a certain angel specially commissioned to carry our prayers and sacrifices before the throne of God. Tertullian says (On Prayer, Chap. 16) that it is highly irreverent to sit in church “before the face of the Living God, while the angel of prayer is still standing there” (sub conspectu Dei vivi angelo adhuc orationis adstante). St. Ambrose writes (In Luc. 1. i, n. 28), that we cannot doubt that “an angel assists” (assistere angelum), when Christ is sacrificed on the altar. Thus the text of the Canon also mentions but one angel. Does it not appear from this that the Church herself would thereby indicate that God intrusts an angel with the special mission of bringing the oblation of the priest and people into His presence? More minute and accurate information relative to this Angel of the Sacrifice of the Mass (Angelus assistens divinis mysteriis S. Thomas III, q. 83, a. 4 ad 9) is not granted to us. Many saints and servants of God had a particular devotion to the angel here mentioned, without being able or willing to decide as to his name. [Nikolaus Gihr, The Holy Sacrifice of the Mass, pp. 662-663].