"the understanding of human weakness. . . . never means compromising and falsifying the standard of good and evil in order to adapt it to particular circumstances."

"'. . . God's command is of course proportioned to man's capabilities; but to the capabilities of the man to whom the Holy Spirit has been given; of the man who, though he has fallen into sin, can always obtain pardon and enjoy the presence of the Holy Spirit.'
     "In this context, appropriate allowance is made both for God's mercy towards the sinner who converts and for the understanding of human weakness. Such understanding never means compromising and falsifying the standard of good and evil in order to adapt it to particular circumstances. It is quite human for the sinner to acknowledge his weakness and to ask mercy for his failings; what is unacceptable is the attitude of one who makes his own weakness the criterion of the truth about the good, so that he can feel self-justified, without even the need to have recourse to God and his mercy. An attitude of this sort corrupts the morality of society as a whole, since it encourages doubt about the objectivity of the moral law in general and a rejection of the absoluteness of moral prohibitions regarding specific human acts, and it ends up by confusing all judgments about values."

     St. John Paul II, Veritatis splendor 103-104, underscoring mine.

The intrinsic and indissoluble bond of conjoined coherence between faith and morality

"Also, an opinion is frequently heard which questions the intrinsic and unbreakable bond between faith and morality [(intrinseco atque indissolubili vinculo copulatae cohaerentiae fidem inter et rem moralem, the intrinsic and indissoluble bond of conjoined coherence between faith and morality)], as if membership in the Church and her internal unity were to be decided on the basis of faith alone, while in the sphere of morality a pluralism of opinions and of kinds of behaviour could be tolerated, these being left to the judgment of the individual subjective conscience or to the diversity of social and cultural contexts."

     St. John Paul II, Veritatis splendor 4.  Sec. 26:

"From the Church's beginnings, the Apostles, by virtue of their pastoral responsibility to preach the Gospel, were vigilant over the right conduct of Christians [(prospexerunt probitatis morum christianorum)], just as they were vigilant for the purity of the faith and the handing down of the divine gifts in the sacraments [(consuluerunt fidei integritati atque supernorum munerum traditioni per sacramenta)]. The first Christians, coming both from the Jewish people and from the Gentiles, differed from the pagans not only in their faith and their liturgy but also in the witness of their moral conduct [(non solum propter suam fidem suamque liturgiam, verum etiam ob testimonium moralis rationis agendi)], which was inspired by the New Law. The Church is in fact a communion both of faith and of life [(fidei simulque vitae communio)]; her rule of life is 'faith working through love' (Gal 5:6).
     "No damage must be done to the harmony between faith and life: the unity of the Church is damaged [(Nulla laceratio debet insidiari concordiae inter fidem et vitam: Ecclesiae unitati vulnus infligitur)] not only by Christians who reject or distort the truths of faith [(fidei veritatem respuentibus vel evertentibus)] but also by those who disregard the moral obligations [(moralia neglegunt officia)] to which they are called by the Gospel (cf. 1 Cor 5:9-13). The Apostles decisively rejected any separation between the commitment of the heart and the actions which express or prove it [(inter curam cordis dis[c]idium et actus eam enuntiantes et comprobantes)] (cf. 1 Jn 2:3-6). And ever since Apostolic times the Church's Pastors have unambiguously condemned the behaviour of those who fostered division by their teaching or by their actions [(doctrina sua suisque moribus)]."

Free service

Grant us, Lord, we pray, to serve [(servire)] your gifts with a free [(libera)] mind, that, your grace purifying us, we may be cleansed by the very mysteries we serve [(famulamur)].

"Tribue nos, Domine, quaesumus, donis tuis libera mente servire, ut, tua purificante nos gratia, iisdem quibus famulamur mysteriis emundemur.  Per. "

     Oratio super oblata, Twenty-Ninth Sunday in Ordinary Time , Roman Missal:

2010:

"Grant us, Lord, we pray, a sincere respect for your gifts, that, through the purifying action of your grace, we may be cleansed by the very mysteries we serve.  Through."

pre-2010 (which, for all of the many liberties it takes, at least sets the concept of freedom over against that of service):

"Lord God, may the gifts we offer bring us your love and forgiveness and give us freedom to serve you with our lives.  We ask this."

     This is no. 146 in the "Leonine" or Vernonese Sacramentary, and no. 146 is, according to the Mohlberg edition of 1956, to be dated to the end of the 5th or the beginning of the 6th century, i.e. the period of the Vandal persecution (Verfolgung) in Africa (439-523) (group 46 on p. LXXVI); or to the early 7th-century Pope Boniface IV (608-614) (group 83 no. p. LXXXI).  What the scholarship has said since 1956 I have made no attempt to discover.  Corpus orationum no. 5916 lists, beside the "Leonine" or Veronese, no other occurrences!

"Tribue nos, domine, quaesumus, donis tuis libera mente seruire, ut purificante nos gratia tua hisdem quibus famulamur mysteriis emundemur:  per."