In all things and above all things

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"O God, who have prepared for those who love you good things which no eye can see, fill our hearts, we pray, with the warmth of your love, so that, loving you in all things and above all things, we may attain your promises, which surpass every human desire."

     Collect, Twentieth Sunday in Ordinary Time, Missale Romanum and Liturgia horarum, as re-translated in 2010.  From the mid-8th-century Gelasian sacramentary (ed. Mohlberg, p. ; ed. Wilson, p. 224; Corpus orationum no. 1532; Bruylants, vol. 2, no. 323):

"Deus, qui diligentibus te bona invisibilia præparasti, infunde cordibus nostris tui amoris affectum, ut, te in omnibus et super omnia diligentes, promissiones tuas, quæ omne desiderium superant, consequamur."

The earlier "translation" ran as follows:

"God our Father, may we love you in all things and above all things and reach the joy you have prepared for us beyond all our imagining."

My translation (which retains the felicitous ambiguity of consequamur):

O God, you who have prepared for those who love you invisible goods, pour into our hearts the affection of your love, with the result that, loving you in all things and above all things, we pursue/obtain your promises, which surpass every desire.

1549 Book of common prayer:

God, whiche haste prepared to them that loue thee suche good thynges as passe all mannes understanding; Powre into our hartes such loue toward thee, that we louying thee in al thinges, may obteine thy promises, whiche excede all that we canne desyre; . . .

Collect, Sixth Sunday after Trinity.  The first and second prayer books of Edward VI, Everyman's library no. 448 (1938 [1910]), p. 146.

1928 Book of common prayer:

O God, who hast prepared for those who love thee such good things as pass man's understanding; Pour into our hearts such love toward thee, that we, loving thee above all things, may obtain thy promises, which exceed all that we can desire; . . .

Collect, Sixth Sunday after Trinity.  "The Collect for this Sunday is the first of a series of Collects adopted by the Gregorian Sacramentary from the Gelasian for the post-Pentecost Sundays.  In the Gelasian Sacramentary there were sixteen Masses for ordinary Sundays, and our Collects follow the order of these from this Sunday through the Twenty-first Sunday, with the exception of the Seventeenth Sunday.  The source of inspiration of this particular Collect is undoubtedly 1 Cor. ii.9 (a free quotation of Isaiah lxiv.4)" (Massey Hamilton Shepherd, Jr., The Oxford American Prayer book commentary (New York, NY:  Oxford University Press, 1950), 197).

1979 Book of common prayer:

O God, who has prepared for those who love thee such good things as pass man's understanding:  Pour into our hearts such love toward thee, that we, loving thee in all things and above all things, may obtain thy promises, which exceed all that we can desire. . . .

O God, you have prepared for those who love you such good things as surpass our understanding:  Pour into our hearts such love towards you, that we, loving you in all things and above all things, may obtain your promises, which exceed all that we can desire. . . .

Collect, Sixth Sunday of Easter.  "The inspiration for this collect is undoubtedly 1 Corinthians 2:9.  The prayer is found in several Gallican books:  the Missale Gothicum as an opening collect (no. 519); the Missale Francorum as a prayer to be read after the Old Testament lection (no. 121); and the Celtic Stowe Missal as one of the two prayers printed for use before the Epistle.  In the Gelasian sacramentary it is the first in a series of propers for ordinary Sundays (no. 1178), and in the supplement to the Gregorian for use on the sixth Sunday after (the) Pentecost (octave) (no. 1144).  In the Sarum missal and earlier Prayer Books this collect was used on the sixth Sunday after Trinity.  In 1549 Cranmer substituted 'such good things as pass all understanding' for 'invisible good things.'  The Latin original had 'loving you in all things and above all things;' the 1549 version retained only the phrase 'in all things' and the 1662 revision substituted 'above all things.'  The present revision moves the collect appropriately to the Easter season with the original phrase restored.  In the Latin there is a distinction between the uses of the word 'love' in this collect.  The word in the phrases 'those who love' and 'taht we, loving' is related to the verb diligere, the root meaning of which is 'to choose.'  This has to do with an act of the will.  We pray that God may pour into our hearts the affect of such love (tui amoris affectum), which is rooted in an emotion (amore—love), that we may obtain the promises.  The prayer recalls 1 John 4:19, 'We love, because he first loved us'" (Marion J. Hatchett, Commentary on the American Prayer book (New York, NY:  The Seabury Press, 1980), 182).

"Conscious of what might be said against themselves, they are cautious what they say against others"

"Such men, being thus indulgent to themselves, are indulgent to each other; they make allowance for all around them, as taking what they give freely.  This is the secret of being friends with the world, to have a sympathy and a share in its sins.  They who are strict with themselves are strict with the world; but where men grant themselves a certain licence of disobedience, they do not draw the line very rigidly as regards others.  Conscious of what might be said against themselves, they are cautious what they say against others; and they meet them on the understanding of a mutual sufferance.  They learn to say that the private habits of their neighbors are nothing to them; and they hold intercourse with them only as public men, or members of society, or in the way of business, not at all as with responsible beings having immortal souls.  They desire to see and know nothing but what is on the surface; and they call a man's personal history sacred, because it is sinful.  In their eyes, their sole duty to their neighbor is, not to offend him; whatever his morals, whatever his creed, is nothing to them."

"Such persons appeal to Scripture, and they must be refuted, as is not difficult, from Scripture; but the multitude of men do not take so much trouble about the matter.  Instead of even professing to discover what God has said, they take what they call a commonsense view of it.  They maintain it is impossible that religion should really be so strict according to God's design.  They condemn the notion as overstrained and morose.  They profess to admire and take pleasure in religion as a whole, but think that it should not be needlessly pressed in details, or, as they express it, carried too far.  They complain of its particularity, if I may use the term, or its want of indulgence and consideration in little things; that is, in other words, they like religion before they have experience of it—in prospect—at a distance—till they have to be religious.  They like to talk of it, they like to see men religious; they think it commendable and highly important; but directly religion comes home to them in real particulars of whatever kind, they like it not.  It suffices them to have seen and praised it; they feel it a burden whenever they feel it at all, whenever it calls upon them to do what otherwise they would not do."

John Henry (Cardinal) Newman, "The strictness of the law of Christ" (9 July 1837, on Rom 6:18), Parochial and plain sermons, vol. 4, Sermon 1.  Cardinal Newman's best plain sermons, ed. Vincent Ferrer Blehl, S.J. (New York, NY:  Herder and Herder, 1964), 7-8, 11-12 (1-15).

Rutler on the sturdy English of the Golden Age

"if I had been St. Martha speaking of Lazarus, I might say today: 'My brother who passed away is not well preserved,' but I prefer the sturdy English of the golden age of English: 'The sister of him that was dead, saith unto him, Lord, by this time he stinketh.'"

Fr. George Rutler, interview with Kathryn Jean Lopez entitled "Priest walks among the dead:  life as the best drama there is," National Review Online, 13 August 2010.

Chesterton on "the mistake of merely evolutionary introductions and prefaces"

"Monkeys did not begin  pictures and men finish them; Pithecanthropus did not draw a reindeer badly and Homo Sapiens draw it well.  The higher animals did not draw better and better portraits; the dog did not paint better in his best period than in his early bad manner as a jackal; the wild horse was not an Impressionist and the race-horse a Post-Impressionist."

G. K. Chesterton, The everlasting man I.i ("The man in the cave") ((San Francisco:  Ignatius Press, 1993 [1925]), 34-35).  I was put onto this by A. N. Wilson, "Reindeer pictures," Times literary supplement, 30 July 2010, p. 5.

Sic et non

“But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare" (Jer 29:7, RSV).

וְדִרְשׁוּ אֶת־שְׁלֹום הָעִיר אֲשֶׁר הִגְלֵיתִי אֶתְכֶם שָׁמָּה
וְהִתְפַּלְלוּ בַעֲדָהּ אֶל־יְהוָה

כִּי בִשְׁלֹומָהּ יִהְיֶה לָכֶם שָׁלֹום

“never seek their peace or prosperity" (Ezr 9:12, RSV).

וְלֹא־תִדְרְשׁוּ שְׁלֹםָם וְטֹובָתָם עַד־עֹולָם

Nichols on the re-conversion of England

"Re-Christianization needs a church that is not only doctrinally coherent (because an intellectual battle has to be won about Christianity's truth claims). It needs a church that also has a moral teaching, sacramental life and spiritual practice that in all respects are congruent with doctrine. Insofar as there is positive interest in religion today, it is mainly in what I would call a 'separated spirituality': a therapeutic, privatized religiosity ordered to individual soul-care which has very little to do with the faith and practice of historic Christendom.
"But if our theological anthropology (as orthodox Christians) is right, and human creatures are so made in the image of God that they are restless till they rest in him, we should expect that, even after ceasing to take seriously traditional expressions of the transcendent people will continue to feel the need for that other dimension, a need no substitute can ultimately satisfy.
"The typical contemporary response to this experienced need is to cultivate what have been termed 'self-expanding feelings,' possibly articulating these 'symbols borrowed from ancient traditions,' but without full commitment to the content of those symbols since the primary spiritual concern of late-modern or post-modern man is 'with his own states of mind.' . . . Such a mindset, I suggest, can only be awoken to real transcendence by a dogmatic Church offering serious catechesis. . . ."

Aidan Nichols, O.P., "An Anglican future in the Catholic Church," New directions 13, no. 183 (August 2010):  6 (4-6).

Labourdette on "the KNOWLEDGE at the heart of the religious attitude"

Some of the characteristics of religious (as distinguished from, say, scientific or philosophical) knowledge do become problematic when understood in terms of the tradition and categories of "a certain philosophy of religion without a doubt in itself surpassed but still widely 'popular' [(vulgarisée et diffuse)], a philosophy of religion associated with the ideas of Schleiermacher. This 'philosophy' is characterized by the tendency to dissociate, in the religious fact, affective attitude from intellectual formulation, to see in faith much more an obscure kind of affective experience than the adhesion to ideas. As a consequence one quite commonly imagines that the essence of religion, what sets it apart [(ce qui fait son prix)], is that perception of the divine beyond all creeds and all orthodoxies. These creeds, are they anything more [(autre)] than an intellectual residue—[an] objectification more or less naïve [and] wholly dependent on the [original] religious and cultural milieu—of an experience that cannot be formulated in terms of absolute truth? [A] mentality still too common, despite the fact that the more attentive study of the so-called 'primitive' myths and religions throws the knowledge at the heart of the religious attitude into higher and higher relief."

M.-M. Labourdette, O.P., "La vie théologale selon saint Thomas," Revue thomiste 58 (1958): 599 (597-622).