"a living and tender love for Sacred Scripture"

"O God, who gave the Priest Saint Jerome a living and tender love for Sacred Scripture, grant that your people may be ever more fruitfully nourished by your Word and find in it the fount of life. Through".

     Oratio for the Feast of St. Jerome, 30 September, current Liturgy of the hours and Missal:

"Deus, qui beato Hieronymo, presbytero, suavem et vivum Scripturæ sacræ affectum tribuisti, da, ut populus tuus verbo tuo uberius alatur et in eo fontem vitæ inveniat.  Per". 

The phrase ("ille suavis et vivus sacrae scripturae affectus," that sweet and lively affection for Holy Scripture) comes from Constitution on the Sacred Liturgy/Sacrosanctum Concilium 24:

Sacred scripture is of the greatest importance in the celebration of the liturgy. For it is from scripture that lessons are read and explained in the homily, and psalms are sung; the prayers, collects, and liturgical songs are scriptural in their inspiration and their force, and it is from the scriptures that actions and signs derive their meaning. Thus to achieve the restoration, progress, and adaptation of the sacred liturgy, it is essential to promote that warm and living love for [sacred] scripture to which the venerable tradition of both eastern and western rites gives testimony.

"Don't spare the rod"

Source

     "[B. F.] Skinner misread both historical experience and then-existing research.  Punishment cannot be dismissed by science.  Carrots and sticks have their advangages and disadvantages, but both are effective in appropriate contexts. . . .
     ". . . forms of remediation [other than corporal punishment]. . . . are demonstrably less effective and more costly.  Something like isolating the child (detention) or even expulsion are costly for the child and, as history shows, relatively ineffective in changing serious bad behavior.  They deprive the kid of education, send the wrong message to his classmates, and . . . don't work very well.
     "Occasional corporal punishment for young males is cheap, damaging them less than exclusion from school, and it strengthens the role of teachers as legitimate authority figures.  It needs to be reconsidered."

     John E. R. Staddon, James B. Duke Distinguished Professor Emeritus of Psychology and Neuroscience, Duke University, First things no. 336 (October 2023):  6 (5-6).  Staddon was "writ[ing] to endorse Daniel Buck's 'Don't spare the rod' (July/July 2023)."

"'scholars always manage to dig out something belittling'"

Source

     "'But how could it have come here? It is Spanish, I suppose?''
     "'Yes, the inscription is in Spanish, to St. Joseph, and the date is 1356. It must have been brought up from Mexico City in an ox-cart. A heroic undertaking, certainly. Nobody knows where it was cast. But they do tell a story about it: that it was pledged to St. Joseph in the wars with the Moors, and that the people of some besieged city brought all their plate and silver and gold ornaments and threw them in with the baser metals. There is certainly a good deal of silver in the bell, nothing else would account for its tone.'
     "Father Latour reflected. 'And the silver of the Spaniards was really Moorish, was it not? If not actually of Moorish make, copied from their design. The Spaniards knew nothing about working silver except as they learned it from the Moors.'
     "'What are you doing, Jean? Trying to make my bell out as infidel?' Father Joseph asked impatiently.
     "The Bishop smiled. 'I am trying to account for the fact that when I heard it this morning it struck me at once as something oriental. A learned Scotch Jesuit in Montreal told me that our first bells, and the introduction of the bell in the service all over Europe, originally came from the East. He said the Templars brought the Angelus back from the Crusades, and it is really an adaptation of a Moslem custom.'
     "Father Vaillant sniffed. 'I notice that scholars always manage to dig out something belittling,' he complained.
     '"Belittling? I should say the reverse. I am glad to think there is Moorish silver in your bell. When we first came here, the one good workman we found in Santa Fe was a silversmith. The Spaniards handed on their skill to the Mexicans, and the Mexicans have taught the Navajos to work silver; but it all came from the Moors.'"

     Willa Cather, Death comes for the Archbishop I.4, "A bell and a miracle" (Willa Cather:  Later novels, (New York:  Library of America, 1990), 303).  On this supposedly Moorish origin of the Angelus, the DTC (1.1 (1903), cols. 1278-1281) is (apart from a late reference to the crusade against the "Turcs" near the top of col. 1280) utterly silent.  The same is true for the DS (sv Ave Maria.ii, vol. 1, cols. 1164-1165).  There, too, the only potential allusion to "Moors" is to the Angelus as a prayer for peace in the face of, in part, "the menace of a Turkish invasion."  But check out also the other sources cited at the Angelus in ODCC4 (2022).

Grant that we may serve you wholeheartedly, in order that we may feel the effect of your propitiation

Calvin University

"Look upon us, O God, Creator and ruler of all things, and, that we may feel the working of your mercy, grant that we may serve you with all our heart.  Through".

"Respice nos, rerum omnium deus creator et rector, et, ut tuae propitiationis sentiamus effectum, toto nos tribue tibi corde servire.  Per".

     Collect, Twenty-Fourth Sunday in Ordinary Time, Roman missal.  According to Corpus orationum no. 5110, this was no. 1045 in the early 7th-century "Leonine" or Veronese sacramentary (according to Mohlberg (1956) dated by Rule in 1909 (supposedly p. 79, but in any case no. 1045 falls at the head of XXVIIII.xiiii) to 440-461 (Leo I), Chavasse in 1950 to 537/555 (Virgilius), and Bourque in 1948 to 557/560 or after), but completely abandoned after that until selected for the current (post-Vatican II) Missal.  Universalis completely misses the crucial purpose clause:

"Almighty God, our creator and guide, may we serve you with all our heart and know your forgiveness in our lives. . . . through".

Word and Sacrament

A Lutheran logo of unknown origin

"Grant that your faithful, O Lord, whom you nourish and endow with life through the food of your Word and heavenly Sacrament, may so benefit from your beloved Son's great gifts that we may merit an eternal share in his life.  Who."

"Da fidelibus tuis, Domine, quos et verbi tui et caelestis sacramenti pabulo nutris et vivificas, ita dilecti Filii tui tantis muneribus proficere, ut eius vitae semper consortes effici mereamur."

Give to your faithful, O Lord, whom you nourish with and vivify by means of the food of your both Word and heavenly Sacrament, so to profit from these great gifts of your beloved Son that we may merit to be made always participants [(consortes)] in his life.

     Post-communion, Twenty-Third Sunday in Ordinary time, current Missale Romanum, following the incipit+ of the Post-communion for the Fifth Sunday after Epiphany in the Missale Parisiense of 1738 (Corpus orationum 14, p. 178 (no. 171/6) < Corpus orationum 13, p. 9 (no. 425 =no. 423; Mt 13:40, 49 + Bénédiction 855:  "b. Zizaniorum superseminatorem a vobis procul repellat, et sui verbi pabulo vos indesinenter reficiat.  c. Quo, cum dies iudicii advenerit, a reprobis separati, ad dexteram iudicis sistamini et in beatissimo ipsius regno collocemini.  Amen.  Quod ipse praestare dignetur")), and, so, post-dating the Reformation.  Cf. Postcommunion, Fifth week after Epiphany, 1826 Prayerbook [(Paroissien)] of Soissons & Postcommunion, Fifth week after Epiphany, 1820 Heures nouvelles à l'usage du diocèse de Séez:

"Da fidelibus tuis, Domine, quos et verbi tui, et caelestis Sacramenti pabulo nutris ac vivificas, tantis muneribus sic proficere, ut in consummatione seculi separati a reprobis, inter electos tuos numerari mereamur.  Per."

Nothing is less probable

"nothing is less likely than that our flesh, in which we bear about the death of Christ himself, should be deprived of Christ's resurrection."

"nihil minus probabile quam ut privetur Christi resurrectione caro nostra, in qua circunferimus mortificationem ipsius Christi."

     John Calvin, Institutes III.xxv.7, trans. Battles (LCC 21, 1000)  =COS 4, 447.

"because He hath deigned to praise Himself, therefore hath man found how to praise Him"

"We must take care that the praise we offer him proceeds in good order, with no kind of excess creeping in which could offend the one whom we praise. We therefore think it best to follow the path of praise marked out in God’s scriptures, not declining from the way either to the right hand or to the left. I would go so far as to say to you, beloved, that God has praised himself in order to give human beings a pattern by which they can praise him in a seemly fashion. Because God has kindly praised himself, men and women know how to praise him [(ut bene ab homine laudetur deus, laudauit se ipse deus; et quia dignatus est laudare se, ideo inuenit homo quemadmodum laudet eum)]."

     St. Augustine, Exposition of Ps 144 (145).1, trans. Maria Boulding, WSA III/20, 379.  Latin from CCSL 40, 2088 ll. 1-8 via CAG via Past Masters.  St. Augustine continues as follows:  "It cannot, of course, be said to God, as it is to humans, Let not your own mouth praise you (Prv 27:2). If a human being praises himself, it is arrogance, but if God praises himself, he does so out of his mercy. It is to our advantage to love him whom we praise because, by loving the good, we become better. Knowing that it is good for us to love him, God has made himself lovable by praising himself, and in making himself lovable he has our good at heart. He therefore stirs up our hearts to praise him, and he has filled his servants with his own Spirit, to enable them to offer him praise. And if it is his own Spirit, present in his servants, who is praising him, what else can we conclude but that God is praising himself?"  Trans. H. Walford, Expositions on the book of Psalms, Library of the Fathers, vol. 6 (1857), p. 314:

in order that the praise which we give Him may be in due order, that it may not by any excess offend Him Whom it praiseth, it is better for us to seek the path of praise in the Scripture of God, that we turn not aside from the way, either to the right hand or to the left.  For I venture to say to you, beloved, God hath praised Himself, that He might be properly praised by man:  and because He hath deigned to praise Himself, therefore hath man found how to praise Him.