"the confusion of apostolate with apostacy"

     Louis Bouyer, crediting Bernanos.  The memoirs of Louis Bouyer, trans. John Pepino (Kettering, OH:  Angelico Press, 2015 [2014]), chap. 9, p. 161.  Presumably "apostolat" and "apostasie".  But I haven't found this in Bernanos yet.  Cf. Louis Bouyer, Religieux et clercs contre Dieu (Paris:  Aubier Montaigne, 1975), 122, referring to the "religious superiors and prelates" of Vatican II (in which, of course, Bouyer himself participated):  "the first fruits of their Council have been mass laicization [(défroquages en masse)] and a generalized confusion of the apostolate with apostacy [(une confusion généralisée de l’apostolat avec l’apostasie)]."

"He that might the vantage best have took"

Alas alas!
Why, all the souls that were were forfeit once,
And He that might the vantage best have took
Found out the remedy.  How would you be
If He which is the top of judgement should
But judge you as you are?  O, think on that,
And mercy then will breathe within your lips
Like man new made.

     Isabella to Angelo, at Measure for measure II.2, ll. 96-103.

"To claim to make anyone understand [the liturgy] without initiating him into the Bible is a contradiction in terms."

"Whether we rejoice in it or deplore it, the liturgy is . . . biblical.  To claim to make anyone understand it without initiating him into the Bible is a contradiction in terms."

     Gaston Morin, "Pour un movement," Études de pastorale liturgique (Paris:  Cerf, 1944):  13 ff., as quoted in Louis Bouyer, The memoirs of Louis Bouyer, trans. John Pepino (Kettering, OH:  Angelico Press, 2015 [2014]), chap. 9, p. 158n44.

Bouyer on the neologism "Paschal mystery"

"Everyone today imagines it [('Paschal mystery')] was a current expression among the Fathers of the Church and the Middle Ages.  In fact, however, as I pointed out to no effect, while Christian Latin does have Paschale sacramentum, it does not have mysterium paschale; furthermore, there has never been an equivalent formula in Greek.  Today I derive bitter satisfaction from this mistake, for it is so symbolic of the misunderstandings that would never cease disfiguring, and finally paralyzing, the intended movement."

     Louis Bouyer, The memoirs of Louis Bouyer, trans. John Pepino (Kettering, OH:  Angelico Press, 2015 [2014]), chap. 9, p. 156.  It was Roguet who proposed the title for the book published in 1947 (Le mystère pascal (paschale sacramentum):  Méditation sur la liturgie des trois derniers jours de la semaine sainte), and therefore Bouyer who must have insisted on the inclusion of "paschale sacramentum".  I have not verified this claim in the great databases unavailable to Bouyer, e.g. the Library of Latin Texts and the Thesaurus Linguae Graecae.  But as Pepino notes, it "ended up being the title of Paul VI's Apostolic Letter 'Mysterii Paschalis' (14 February 1969) approving the new universal norms of the liturgical year and the new General Roman Calendar" (156n36).

"adher[ing] to the Church in her catholicity"

"one has not truly adhered to the Church in her catholicity so long as he mistakes her for what a mere portion of the people of God, which is the Church, may express, and a fortiori achieve, in a particular time and place.  All one can ask of this portion is not actually and deliberately to separate itself, to cut itself off, from the Una Sancta, i.e. from the faith structure and the organic, sacramental common life in the Body of Christ.  But it is the duty of one and all, starting with 'those who seem to be something in it,' (!) [(Gal 6:3)] to work with all their might at connecting themselves to it and to connect it to the fullness and purity of the tradition entrusted once and for all to the Apostles and to their successors. Whether they do this well or poorly is their business, but it will also be the primary object of God's judgment on one and all."

     Louis Bouyer, The memoirs of Louis Bouyer, trans. John Pepino (Kettering, OH: Angelico Press, 2015 [2014]), chap. 8, p. 144-145.

"God holds in derision prayers made to him in deprecation of public calamities, when we do not oppose such proceedings as bring them on us."

Wikimedia Commmons

     Jacques-Bénigne Bossuet, History of the variations of the Protestant churches iv.2, trans. [Levinius Brown], vol. 1 (Dublin:  Richard Coyne, 1829 [1742, 1688]), p. 140.

"Dieu se rit des prières qu’on lui fait pour détourner les malheurs publics, quand on ne s’oppose pas à ce qui se fait pour les attirer."

     Histoire des variations des églises protestantes (1688) iv.2, as reproduced in Œuvres completes de Bossuet 14 (Paris:  Libraire de Louis Vivès, 1863), p. 145.

     I was put onto this by Louis Bouyer's "L'Église catholique en crise" (1978), as trans. John Pepino:  "Heaven mocks the prayers one says to avert evils whose causes one clings to. . . ."

     Bossuet, however, had directed this against Melanchthon, whom he portrayed as suffering the consequences of his own failure to oppose Luther's latest self-contradictory "variation" in support of the resort to arms against one's own Christian prince, presumably the 1531 Warnunge D. Martini Luther, An seine lieben Deudschen (Warnung an seine lieben Deutschen, WA 30 III, pp. (252) 276 ff.; LW 47, pp. 3 ff.).

Bouyer on the status of "the Bible and the liturgy" among cradle Catholics

     "At about this time an old Saint-Eustache father, a former dragoon who had kept a rather unecclesiastical frankness, told me, 'It's obvious you're a convert; you're far too interested in the Bible and the liturgy!  Real Catholics [he meant by that those who had had only to be born to be so], real Catholics don't attach such importance to them!'
     "How right dear Father [Jules] Lamblin was, and how I thank him for having kept me from any chimeric hope on that score!"

     Louis Bouyer, The memoirs of Louis Bouyer, trans. John Pepino (Kettering, OH:  Angelico Press, 2015 [2014]), chap. 8, p. 144.  Fr. Bouyer's love of the liturgy had been inculcated within Protestantism by a certain brand of French and Scandinavian Lutheranism (as well as Anglicanism).  I am happy to say that my experience of this hasn't been as pronounced as that of Fr. Bouyer.  Cf. The decomposition of Catholicism, trans. Charles Underhill Quinn (Chicago:  Franciscan Herald Press, 1969 [1968]), 74:  "Had we not reached the point of defining (seriously!) mysteries as things that must be believed without our seeking to understand them?  In everything all one had to do was to do what one was told, repeat the correct formulas, and reproduce a rubber-stamp mode of behavior.  Since the authority, or tradition (that tradition about which the [ideally purely heteronomous] authority could now say:  Io son la tradizione!), was the source of everything, obedience was 'everything,' and it seemed that the ideal obedience was one that was most perfectly unintelligent and most completely uninterested.  As one of my old colleagues said to me soon after joining the Oratory:  'You can see that you were not always a Catholic.  You're much too interested in things like Holy Scripture or the liturgy.  Real Catholics don't attach such importance to those things.' . . . like Scripture, if one gave too much attention to the liturgy in a manner that was not exclusively rubrical, it betrayed only too clearly a notion, or rather an application of the Christian religion that had nothing in common with 'real Catholicism.'  Understand by this, naturally, the Catholicism of people who were Catholics simply because their parents were before them, and for whom the problem was to keep it intact; to do this they should have as little to do with it as possible—live in it, yes, but subsist from it, certainly not!"