re-cord-atio as an act of the heart (cor, cordis)

"Grant, almighty God, that we may celebrate with heartfelt devotion these days of joy, which we keep in honour of the risen Lord, and that what we relive in remembrance we may always hold to in what we do. Through".

"Fac nos, omnipotens Deus, hos laetitiae dies, quos in honorem Domini resurgentis exsequimur, affectu sedulo celebrare, ut quod recordatione percurrimus semper in opere teneamus.  Per".

     Collect for the Sixth Sunday of Easter, Roman missal.  =Corpus orationum .  This incipit does not occur in Bruylants, though there is an occurrence of recordatio (recordationibus) at 998 in vol. 2.  But on p. 81 in the mid-8th-century Gelasian as ed. Mohlberg in 1960, we get no. 504, which is even better (translation from pp. 179-180 of Peter John Cramer, Baptism and Change in the Early Middle Ages, c. 200-c. 1150 (Cambridge University Press, 1993), which covers "this remembering" on pp. 89-98):

Vat.Reg.Lat.316 fol. 82r

Deus, per cuius prouidentiam nec praeteritorum momenta deficiunt nec ulla superest expectacio futurorum, tribue permanentem peractae quae recolimus solemnitatis effectum, ut quod recordatione percurrimus, semper in opere teneamus.

God, in whose foresight are present all times gone by, and who does not wait for what will be, give lasting effect of solemnity to the action we once did and now remember, that what we pass through in our memory we may hold to in the things we do.

My translation (given that this falls under "Orationes et praeces de pascha annotina," "Orations and prayers for the anniversary of a baptism"):

O God, by whose providence no moments of [times] gone by are lost and no expectation of [times yet] to come remains [unfulfilled], give to/bestow upon the-completed/traversed-[baptism]-that-we-[now]-recall [(recolimus)] the perduring effect of the rite/solemnity, that what we run back through in re-cord-ation [(recordatione, recollection)] we may preserve always a fidelity to [(teneamus, incl. recollect)] in deed.

And my paraphrase:

O God, by whose providence no moments of times-past are lost, and no expectations of times-future remain unfulfilled, bestow upon the-accomplished-[baptism]-that-we-[now]-recall the perduring effect of the rite, that what we run back through in heartfelt recollection we may preserve always a fidelity-to in all we do.

A. Ernout & A. Meillet, for the Centre National de la recherche scientifique, Dictionnaire étymologique de la langue Latine:  histoire des mots, 4th ed. (Paris:  Librairie C. Klincksieck, 1959), sv cor, cordis, on p. 142 of vol. 1:  "recordor, recordaris : se remettre dans l’esprit, M. L. 7129", to put/place oneself again in mind of (go back and figure out what "M. L." is).  The OED under the etymology for recordation:  "recordātiō act of calling to mind, recollection, faculty of recollection".

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.