"Grant that as we joyfully receive him for our Redeemer, so we may with sure confidence behold him when he shall come to be our Judge"

Rome, Vatic. Reg. Lat. 316,
fol. 169r

"D[eu]s qui nos redempcionis nostrae annua expectacione laetificas praesta ut unigenitum filium tuum quem redemptorem laeti suscipimus uenientem quoque iudicem securi uideamus; per"

"Deus, qui nos redemptionis nostrae annua exspectatione laetificas, praesta, ut unigenitum filium tuum, quem redemptorem laeti suscepimus, venientem quoque iudicem securi videamus."

     Alia oratio de Adentu Domini, Old Gelasian sacramentary no. 1156 (as ed. Mohlberg, Eizenhöfer, & Siffrin) =Rome, Vatic. Reg. Lat. 316, fol. 169r (bot)-169v (top), along with others of the 8th century (Gregorianum, Gellonensis, Prag, Rhenaugiensis), and many others afterwards, including, of course, that of Salisbury, according to Corpus orationum no. 1915 (cf. no. 1133) =Bruylants 410.

1549:  Collect, At the First Communion, Christmas Day, Booke of the common prayer:  "God, whiche makest us glad with the yerely remembraunce of the birth of thy onely sonne Jesus Christ; graunt that as we ioyfully receiue him for our redemer, so we may with sure confidence beholde hym, when he shall come to be our iudge, who liueth and reigneth &c."

1552:  Boke of common prayer:  dropped in favor of the Collect At the Second Communion only (Hatchett, 168).

[1568]:  Oratio, In Vigilia Nativitatis, Breviarium Romanum (as reprinted in 1945 by Benziger):  "Deus, qui nos redemptionis nostrae annua exspectatione laetificas:  praesta; ut Unigenitum tuum, quem Redemptorem laeti suscipimus, venientem quoque judicem securi videamus, D[omi]n[u]m nostrum Jesum Christum Filium tuum:  Qui"

[1570]:  Oratio, In Vigilia Nativitatis, Missale Romanum (as reprinted in 1949 by Sheed & Ward):  "Deus, qui nos redemptionis nostrae annua exspectatione laetificas:  praesta; ut Unigenitum tuum, quem Redemptorem laeti suscipimus, venientem quoque judicem securi videamus, Dominum nostrum Jesum Christum Filium tuum:  Qui"

1662:  Book of common prayer:  dropped (appears nowhere), to reappear in Great Britain only in 1892.

1789 (first American):  Book of common prayer:  for the first of two (if two) Christmas-Day communions only:    "O God, who makest us glad with the yearly remembrance of the birth of thine only Son Jesus Christ; Grant that as we joyfully receive him for our Redeemer, so we may with sure confidence behold him when he shall come to be our Judge, who"

1892 (British):  recovered for the first of two (if two) Christmas-Day communions only (Hatchett, 168).

1928 (American):  Book of common prayer:  for the first of two (if two) Christmas-Day communions only, as in the 1789.

1970:  Collect, Vigil of the Nativity, current Missale Romanum:  "Deus, qui nos redemptionis nostrae annua exspectatione laetificas, praesta, ut Unigenitum tuum, quem laeti suscipimus Redemptorem, venientem quoque Iudicem securi videre mereamur, Dominum nostrum, Iesum Christum.  Qui":  "O God, who gladden us year by year as we wait in hope for our redemption, grant that, just as we joyfully welcome your Only Begotten [Son] as our Redeemer, we may also merit to face him confidently when he comes again as our Judge.  Who"

1971:  Oratio, Ad I Vesperas In Nativitate, Liturgia horarum:  "Deus, qui nos redemptionis nostrae annua exspectatione laetificas, praesta, ut Unigenitum tuum, quem laeti sucipimus redemptorum, venientem quoque iudicem securi videre mereamur.  Per"

1979:  Collect (Traditional (one of three)), The Nativity of Our Lord:  Christmas Day, Book of common prayer:  "O God, who makest us glad with the yearly remembrance of the birth of thy only Son Jesus Christ:  Grant that as we joyfully receive him for our Redeemer, so we may with sure confidence behold him when he shall come to be our Judge; who"

Once the frightful wastelands and hiding places of beasts, [but] now the most delightful habitations of men

     "We find something of this idea [that 'Settlement in a new, unknown, uncultivated country is equivalent to an act of Creation'] recurring in the European Middle Ages, when religious orders moved into forests or wastes and turned them into cultivated land.  It was claimed on behalf of these monasteries in Carolingian times that they brought it about that 'Horridae quondam solitudines ferarum nunc amoenissima diversiora hominum'."

     Charles Taylor, A secular age (Cambridge, MA:  The Belknap Press of Harvard University Press, 2007), 336, citing Clarence Glacken, Traces on the Rhodian shore (Berkeley:  University of California Press, 1967), 117, citing (apparently) sec. V of the Præfatio to Acta sanctorum ordinis S. Benedicti ... : saeculum tertium / collegit domnus Lucas d'Archery congregationis Sancti Mauri monarchus ; ac cum eo edidit D. Joannes Mabillon eiusdem congregationis ... ; pars prima (Venetiis : apud Sebastianum Coleti & Josephum Bettinelli, 1734), xxi:

horridæ quondam solitudines & latibula ferarum : nunc hominum amœnissima diversoria, . . .

For diversiora, read deversoria < deversorius, -a, -um.

"Often, when it comes to protecting children, no good deed goes unpunished".

      Andrew O'Hagan, "A deep dark place," a review of Mayhem (New York:  Knopf, 2017), by Sigrid Rausing, The New York review of books 65, no. 7 (April 19, 2018):  32 (32-33).  "Sigrid did the right thing, but she is left with the wrong feeling—and that, too, is a legacy of abuse.  It sets a trap for the protector.  The author has serenity, courage, and wisdom, the mainstays of the twelve-step program, and she has a gift for wielding each of them into paragraphs that will stay in the mind.  Yet the mayhem of Hans and Eva [Rausing] has bred a mayhem in her that will take time to dissolve into something more like plain regret" (33).