William Barclay (it would appear), as prefaced by Lancelot Andrewes

"Take away, O Lord, the veil of our hearts while we read the scriptures. Help us to study your word, not only to know about our blessed Lord, but also to know him; not only to learn about him, but also to encounter him; not only to grow in knowledge, but also to increase in love; not only to love him with our hearts, but also to obey him with our lives.  So that in knowing him, and loving him, and obeying him, we too may say with the Apostle Paul: For me to live is Christ. This we ask for your love’s sake. Amen."

Here’s a link to the presence of all but the incipit from Lancelot Andrewes in William Barclay’s Introducing the Bible (London:  Bible Reading Fellowship; Nashville:  Abingdon, 1972), p. [7] (I've checked both, the Nashville printing on paper, and the original London printing via Google Books).

As I said back in early December of 2023, "the incipit [(at least)] is clearly Andrewes (riffing, of course, on 2 Cor 3:15), as translated by F. E. Brightman from the 1675 Oxford edition of the Preces privatae, as also edited by him (i.e. Brightman)." 

"Take away, o Lord, the veil of my heart while I read the Scriptures" (in your prayer this is changed only from the first person singular into the first person plural).

And here is Andrewes' original Latin:

"Tolle, Domine, velamen cordis mei, dum lego Scripturas"  (2 Cor 3:15 Vulgate:  "velamen est positum super cor eorum").

If, on the other hand, you compare the Preces privatae as they appear on p. 354 of vol. 10 of the standard 1841-1854 edition of Andrewes' Works, you’ll see stuff in Brightman’s English that doesn’t appear at that very point in the Latin:  not at this point in particular, but on that same page in Brightman’s English.  And in Brightman’s Preface there are some comments about moving things around a bit.

But because Andrewes had to modify the Latin of the Vulgate to turn it into a private prayer, that part, translated faithfully by Brightman, does indeed seem to come from Andrewes rather than the Vulgate directly (unless somebody else so modified it independently exactly as did Andrewes).

     My thanks to Dr. David Nienhuis for the diversion.

"actions belong to supposits and wholes and, properly speaking, not to parts and forms or powers"

 "Actiones . . . sunt suppositorum et totorum, non autem, proprie loquendo, partium et formarum, seu potentiarum".

     St. Thomas Aquinas, Summa theologiae II-II.58.2.Resp., as trans. Aquinas Institute.

"A monastic pedagogy of self-knowledge differs from manoeuvering within the number-coded web of the Enneagram."

Source

     Bishop Eric Varden, OCSO, "The Monastery as Schola Dei," 26 October 2024, Aquinas Institute, Princeton, 23:15.

Sating one's hatred under cover of correction

"Third, he should strive in all charity to correct the sins of others, and this is indicated by the words judging without dissimulation, lest he should purpose to sate his hatred under cover of correction."

"Tertio requiritur ut caritative emendare peccata satagat, et hoc est quod dicit, iudicans sine simulatione, ne scilicet, correctionem praetendens, odium intendat explere."

     St. Thomas Aquinas, Summa theologiae II-II.45.6.ad 3.

"It belongs to charity to be at peace, but it belongs to wisdom to make peace by setting things in order"

 "caritatis est habere pacem, sed facere pacem est sapientiae ordinantis."

     St. Thomas Aquinas, Summa theologiae II-II.45.6.ad 1, "Whether the seventh beatitude corresponds to the gift of wisdom."

'Orthodox' means orthodox in life as well as faith

"Orthodoxy isn’t up for negotiation, and it isn’t subject to member surveys. Nor is it cleanly detachable from moral and social questions. The one clear case of excommunication we have from Paul’s letters involves a man who was sleeping with his stepmother. Sexual ethics, like other moral matters, is part of the Church’s witness and has been from the beginning."

     Brad East, "Mainlining nostalgia," a review of The vanishing church, by Ryan P. Burge, First things no. 362 (April 2026):  51.

for His own sake, for my sake

"one may adhere to a thing in two ways: first, for its own sake; second, because something else is attained thereby. Accordingly charity makes us adhere to God for His own sake, uniting our minds [(mentem hominis, the mind of a man)] to God by the emotion of love [(affectum amoris)]. On the other hand, hope and faith make man adhere to God as to a principle wherefrom certain things accrue to us. Now we derive from God both knowledge of truth and the attainment of perfect goodness. Accordingly faith makes us adhere to God, as the source whence we derive the knowledge of truth, since we believe that what God tells us is true: while hope makes us adhere to God, as the source whence we derive perfect goodness, i.e., insofar as, by hope, we trust to the Divine assistance for obtaining [eternal] happiness" or "eternal life, which consists in the enjoyment of God Himself", plus the "other things . . . for which we pray God, . . . secondarily and as referred to eternal happiness."

     St. Thomas Aquinas, Summa theologiae II-II.17.6.Resp., as supplemented at the end by 17.2.Resp. & ad 1, trans. FEDP as modified (?) by the Aquinas Institute, italics mine.