What I longed for, I now see; what I hoped for, I now possess; in heaven I am espoused to him whom on earth I loved with all my heart.

Ecce quod concupivi, iam video; quod speravi, iam teneo: ipsi sum iuncta in cælo, quem in terris posita, tota devotione dilexi.

Lo, what I desired I now do see; what I did hope for I now possess; now am I united in heaven to him whom I loved with my whole heart upon earth.

     Antiphon assigned to the Benedictus, Morning prayer (Lauds), Feast of St. Agnes (21 January).  Translation no. 1 from Christian prayer:  the Liturgy of the hours (1976), 1067; translation no. 2 from The Anglican breviary (1998 [1955]), E58 =1078.  "ipsi sum iuncta in cælo, quem in terris posita, tota devotione dilexi" echoes PL 17, col. 820A:  "illi sum juncta in coelis, quem in terris posita tota devotione dilexi."  Cf. Acta sanctorum at 21 January (January II, pp. 714 ff.), which I haven't yet examined.  For some lovely manuscripts inclusive of this antiphon, including one from the 10th century, see the relevant entry in CANTUS.

Not all of the lovely ones are ancient

3rd edition:

Nourished with these sacred gifts,

we humbly entreat your mercy, O Lord,

that, faithfully listening to your Only Begotten Son,

we may be your children in name and in truth.

2nd edition:

Lord, you feed us with bread from heaven.  May we hear your Son with faith and become your children in name and in fact.

Latin:

Sacro munere satiati,

clementiam tuam, Domine, suppliciter exoramus,

ut, Unigenitum tuum fideliter audientes,

filii tui vere nominemur et simus.

Perisho (wooden):
Satiated by the sacred gift,

your clemency, O Lord, we humbly entreat,
that, your Only-Begotten faithfully hearing,
your sons we may truly be called and be.

     Prayer after Communion, Feast of the Baptism of the Lord.  Newly composed for the Missale Romanum of 1975 on the basis of Mt 17:5 (ipsum audite, hear him) and 1 Jn 3:1 (ut filii Dei nominemur et sumus, that we should be called children of God; and such we are).  Cuthbert Johnson, OSB, and Anthony Ward, SM, The sources of the Roman missal (1975), I:  Advent, Christmas no. 136 ((Rome:  Notitiae 240-242, July-September 1986), pp. [239]/679-[241]/681).  "suppliciter exoramus" could mean also "we humbly by entreaty obtain".
     The Collect in the 1979 Book of common prayer, also a new composition, was based not on this Prayer after Communion, but on the first of the two Roman Collects of the day (and highly modified).  Marion J. Hatchett, Commentary on the American prayer book (New York:  The Seabury Press, 1980), 171.

The next time I'm tempted to correct someone who says "Revelations" instead of "Revelation,"...

. . . I'll remember that John Henry Newman was among the many who used the plural.  Cf.

     Oxford English dictionary, sv revelation, n., 2.c.i-ii, "In plural in sense 2a, now regarded as informal and by some as incorrect," from c. 1400 and following.

"'God created Adam master and lord of (all) living creatures, but Eve spoilt all'".

     Martin Luther, Table talk, as translated by William Hazlitt, who began with the 1566 Colloquia oder Tischreden of Johannes Aurifaber, but supplemented that with the editions of others.
     Alternatively,

God created Adam master and lord of (all) living creatures, but Eve spoiled it all, or 

God created Adam lord of (all) living creatures, but Eve spoiled it all, etc.

     But that is not what Luther said precisely (WA TR 2847b (WA TR 3, 26)).  What he said was,

Deus fecit Adam dominum omnium creatorum, ut dominaretur omnibus animantibus, sed cum Eua persuaderet, ut esset dominus supra Deum, do verterbet ers.

Or, as translated on p. 197 of Luther on women: a sourcebook,

God made Adam the lord of all creatures so that he might rule all living things.  But when Eve persuaded him that he was a lord above God, he thereby spoiled it all.

     Granted, he continues, "'We have that to thank you women for'", etc.  But the translation by Hazlitt does not match the text as reproduced later in the Weimarer Ausgabe, which sports "ers", not "Eua".

Do not our hearts burn within us?

"Describe your conversion to Christ.
"One night the only food my wife and I had was a small portion of macaroni.  My wife prepared it very nicely.  Then one of her friends knocked on the door.  I told myself, The macaroni is not sufficient for even the two of us, so how will it be enough for three of us?  But because we have no other custom, we opened the door, and she came in to eat with us.
     "While we were eating, the macaroni started to multiply; it became full in the bowl.  I suspected that something was wrong with my eyes, so I started rubbing them.  I thought maybe my wife hid some macaroni under the small table, so I checked, but there was nothing.  My wife and I looked at each other, but because the guest was there we said nothing.
     "Afterward I lay down on the bed, and as I slept, Isa came to me and asked me, 'Do you know who multiplied the macaroni?'  I said, 'I don't know.'  He said, 'I am Isa al Masih.  If you follow me, not only the macaroni but your life will be multiplied.'
     "He didn't tell me that he was God; he didn't tell me that he died on behalf of me; he didn't say, 'I am the Son of God.'  He didn't talk to me about any complicated theological issues.  He only told me that if I followed him, he would multiply my life.  At that time, I was very happy if he only multiplied the macaroni like he did that day.  I didn't understand what he meant when he said that my life would be multiplied.  Now I understand what that means.  But at the time, I accepted him simply as the 'lord of macaroni.'

"Much like the crowds in the Gospels who accepted him as 'lord of bread.'
"Yes, I just accepted him as one who satisfied my needs.  That day I understood that because Allah loved me, Isa came to my home.
     "When I think back now, the kingdom of God came to my home.  Jesus said, '[I]f I cast out demons . . . the kingdom . . . has come upon you' (Luke 11:20, nasb).  Any miracle that takes place by Isa al Masih speaks of the kingdom of God.  It was not because I was poor that Isa came to my home; there are many poor.  It is not because he wanted to multiply my macaroni.  Maybe there might be many other people who can multiply macaroni, like magic.  So what is the purpose?  Isa al Masih came to my home with the kingdom of God.  He didn't completely explain theological issues, he only said, 'If you will follow.'"

     "Abu Jaz," as interviewed by "Gene Daniels," "a missionary in the Muslim community".  "What it's like to follow Christ embedded in Muslim culture:  an interview with a Muslim follower of Isa," a component of "Worshiping Jesus in the mosque"/"Where's Christian?", itself a component of a suite of short pieces on "The hidden history of insider movements," Christianity today 57, no. 1 (January/February 2013):  23-24/27/31).

"The theology of the Church is no random combination of various opinions, but a diligent, patient working out of one doctrine out of many materials."

     John Henry Newman, An essay on the development of Christian doctrine: the edition of 1845, ed. J. M. Cameron (Harmondsworth, Middlesex, England: Penguin Books, 1974), 363 (VI.ii.2).

"nothing is more alien to the nature of a sacrament than to set before the people an empty spectacle, unaccompanied with explanation of the mystery."

     John Calvin, The necessity of reforming the church . . . (1544).  Tracts and treatises, trans. Henry Beveridge (Grand Rapids, MI:  Wm. B. Eerdmans Publishing Company, 1958 [Edinburgh:  Calvin Translation Society, 1844]), vol. 1, p. 166.  = Supplex exhortatio ad invictissimum Caesarem Carolum quintum et illustrissimus principes. . . . / Supplication et remonstrance sur la faict de la chrestienté, et de la réformation de l'église. . . .  See Wulfert de Greef, The writings of John Calvin, expanded ed., trans. Lyle D. Bierma (Louisville, KY:  Westminster John Knox, 2008), 147 ff.

“Nihil autem magis alienum a sacramentis natura, quam inane spectaculum populo, absque mysterii enarratione, exhiberi” (CO 6, 488, ll. 15 ff.).

“Il n’y a rien plus repugnant à la nature des Sacremens, que de mettre en auant vn spectacle au people, sans declaration du mystere” (Recueil des opuscules (1566), 534, ll. 35 ff.).

     I wouldn't want the quote-sleuthing to go to waste, though there is also, of course, the danger of burying the mystery under a mountain of ennaratio.