Please: No more liberal missionaries!

      "Miss [Dora/Cidu] Yü’s appeal to those who had any influence with Mission Boards, to do their utmost to stop the sending out of any more Modernist missionaries to her land will not easily be forgotten."

     W. H. Aldis, "The Keswick Convention," China’s millions 53 =n.s. 35 (September 1927):  142 (142-143).  This would have been Yu's address to the Keswick Convention[’s International Missionary Meeting?] on Wednesday, 20 July 1927.  I capture this here in case I never find the full-text.  For more detail on this, see Mark A. Noll & Carolyn Nystrom, Clouds of witnesses:  Christian voices from Africa and Asia (Downers Grove, IL:  IVP Books, 2011), 197-198:  Yu "particularly targeted teachings that opposed Christ's incarnation and divinity, his atoning work through death and resurrection, and his second coming."  My thanks to my colleague Esther Cen for enlisting me in this search.

"our conception of humankind is too anthropomorphic"

"our conception of humankind is too anthropomorphic, too narrowly defined--as physical, mental, or moral--as moral, either damned or saved, but not as the overwhelming power we are as creature, as species", "collective[ly], collaborative[ly]."

     Marilynne Robinson, Reading Genesis (New York:  Farrar, Straus and Giroux, 2024), 79-80.

McGuckin on the "axiom" hopou logos agei in Origen

      Where does this (presumably something like ὅπου λόγος ἄγει), or some semblance thereof, occur in Origen?  So far as I've been able to tell, McGuckin doesn't say.  McGuckin translations (there are others, as, for example, here):

• "'Follow wherever Holy Reason leads'"
  
• "'Let us go wherever the Divine Logos takes us'"
• "the soul must follow 'wherever the Logos leads'"

So far I've come up empty, even in Thesaurus Linguae Graecae, searched fairly loosely (though my Greek isn't really up to snuff), and McGuckin has yet to reply.

Faith, baptism, AND LIFE

"No one may share the eucharist with us unless he believes that what we teach is true, unless he is washed in the regenerating waters of baptism for the remission of his sins, and unless he lives in accordance with the principles given us by Christ [(καὶ οὕτως βιοῦντι ὡς ὁ Χριστὸς παρέδωκεν, unless they live as Christ handed [it] down)]."

     St. Justin Martyr (c. 100-c. 165), First apology 66.1, as trans. Second reading, Office of readings, Third Sunday of Easter, Liturgy of the hours, vol. 2, p. 694.  Greek from the 3rd (1876) ed. of the Opera ed. Otto, tom. 1, pars 1, p. 180, which matches p. 256 of the 2009 Minns & Parvis Oxford early Christian texts edition exactly.  Minns & Parvis translation:  "And this food is called among us 'eucharist', of which it is lawful for no one to partake except one believing the things that have been taught by us are true, and who has washed in the washing which is for the forgiveness of sins and for rebirth, and who lives in just the way that Christ handed down."  I have not read around in this (for context) recently, but something very similar is said in 61:  "Those who believe what we teach is true and who give assurance of their ability to live according to that teaching. . .  We then lead to" baptism.

"What a wonder! A sun is fashioned, and no counsel precedes"

 Ὤ τοῦ θαύματος·  ἥλιος κατασκευάζεται, καὶ οὐδεμία πρηγεῖται βουλή·

     St. Gregory of Nyssa, De opificio hominis 3.2, trans. Behr (Gregory of Nyssa:  On the human image of God (Oxford:  Oxford University Press, 2023), 161).  "In every single case—the aether, the stars, the intermediate air, the sea, the earth, the animals, the plants—all are brought to genesis by a word; while only to the formation of the human being does the Maker of all draw near with circumspection [(περιεσκεμμένως)]".

Peterson on song and dance

"Song and dance are the result of an excess of energy.  When we are normal we talk, when we are dying we whisper, but when there is more in us than we can contain we sing.  When we are healthy we walk, when we are decrepit we shuffle, but when we are beyond ourselves with vitality we dance."

     Eugene H. Peterson, "Unself-made," Earth & altar:  the community of prayer in a self-bound society (New York:  Paulist Press, 1985), 36.  I have not read the book as a whole, but stumbled upon this when searching it for something else.

"I am who I am, and my counsel is not with the wicked, but in the law of the Lord is my will"

"Ego et sum qui sum, et consilium meum non est cum impiis, sed in lege Domini voluntas mea est, alleluja."

     Currently antiphon to Ps 1, Office of readings for the Second Sunday of Easter/Divine Mercy Sunday (only?), though all (?) of the occurrences of this in the Cantus database are associated with the Mass.  Liturgy of the hours:  "I am who I am, and wicked men do not accept my ways, for the law of the Lord is my delight"; Universalis:  "I am who I am, and wicked men do not understand my ways:  my delight is the law of the Lord."  The earliest occurrence of this antiphon in Cantus at the moment (Albi, Bibliothèque municipale Rochegude, 44 (F-Al 44), 91r.) is dated c. 890, though the image is taken from the late 10th-century Sankt Gallen, Stiftsbibliothek, 391 (CH-SGs 391), 32.  A quick and dirty initial stab at potential sources (though I have not run lemma searches):

• "Ego et sum qui sum":  Ex 3:14.
• "consilium meum": see also the two entries below.
  
• "cum impiis":  Ps 25:5 ("with the wicked [(cum impiis)] I will not sit") and 9 ("with the wicked [(cum impiis)"), but more importantly Ps 1:1:  "Blessed is the man who hath not walked in the counsel of the ungodly [(in consilio impiorum)]".
• "sed in lege Domini voluntas mea est":  Ps 1:2:  "But his will is in the law of the Lord [(sed in lege Domini voluntas ejus)]", but also Is 46:10:  "My counsel shall stand [(Consilium meum stabit)]" and Lk 22:42:  "but yet not my will, but thine be done [(verumtamen non mea voluntas, sed tua fiat)]."