Created and/or prepared for eternal life (in a glorified body)

ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος.

     2 Cor 5:5.

The [one] having created/prepared us for this very thing

[namely, the 'building [(οἰκοδομὴν)] from God'; the 'house [(οἰκίαν)] not made with hands, eternal in the heavens'; 'our heavenly dwelling [(οἰκητήριον)]'; being 'further clothed'; being 'swallowed up by life']

[is] God, the [one] having given us the pledge of the Spirit.

"total" vs. "ordinate" love

Pope Damasus I
("The old medallions that survived the fire [of 1823]
are currently preserved in the monastery.")

"Grant us, Lord our God, that we may honor you with all our mind, and love everyone in truth of heart.  Through...."

"Concede nobis, Domine Deus noster, ut (et) te tota mente veneremur, et omnes homines rationabili diligamus affectu.  Per...."

"Concede nobis, domine deus noster, ut et te tota mente ueneremur, et omnes homines rationabili diligamus affectu:  per."

Grant us, Lord our God, that we may (both) worship you with the whole [of the] mind and love all men with an ordinate [(rationabili)] affection.  Through....

     Collect, Fourth Sunday in Ordinary Time, Missale Romanum.  This collect is present (as no. 432) in the early 7th-century "Leonine" or Veronese sacramentary (and according to Corpus orationum no. 669 (vol. 1, p. 325) only there!), which, according to the ODCC, drew on 5th- and 6th-century Roman material.
     The critical edition of the Sacramentarium Veronense ed. Mohlberg gets more granular and ties this collect to pre-1956 scholarship associating it with the pontificates of Popes Damasus (365-384, group 6, i.e. late 4th), Gelasius I (492-496, group 51, i.e. late 5th), or Symmachus (498-514, group 63, i.e. early 6th).  I have not looked for any scholarship on it published after c. 1956.
     rationabil* does not seem to occur in the Vulgate within three words of affectu*.  Indeed, rationabil* occurs only twice in the Vulgate, once at Job 37:3 ("a reasonable answer"), and once at Rom 12:1 ("your spiritual service").  As for diligamus and mente, cf.

• diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex tota fortitudine tua (Dt 6:5).
• diliges Dominum Deum tuum ex toto corde tuo et in tota anima tua et in tota mente tua (Mt 22:37).
• diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex tota mente tua et ex tota virtute tua (Mk 12:30).
• diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex omnibus viribus tuis et ex omni mente tua (Lk 10:27).

1973 "translation" (!), according to Fr. Z:

Lord our God, help us to love you with all our hearts and to love all men as you love them.

"The work of heaven alone was material; the making of a material world. The work of hell is entirely spiritual."

     G. K. Chesterton, Saint Thomas Aquinas (1933), chap. 4 ("A meditation on the Manichees").

"comme les pommiers produisent des pommes"

"idiots utter idiocies just as plum trees produce plums—it's a normal, natural process.  The problem is that some readers take them seriously. . . .The most charitable thing you can say about [Maoist Maria-Antonietta Macciocchi's book] On China is that it is utterly stupid; because if you did not accuse her of being stupid, you would have to say that she's a fraud."

"Je pense... que les idiots disent des idioties, c'est comme les pommiers produisent des pommes, c'est dans la nature, c'est normal. Le problème c'est qu'il y ait des lecteurs pour les prendre au sérieux et là évidemment se trouve le problème qui mériterait d'être analysé. Prenons le cas de Madame Macciocchi par exemple — je n'ai rien contre Madame Macciocchi personnellement, je n'ai jamais eu le plaisir de faire sa connaissance — quand je parle de Madame Macciocchi, je parle d'une certaine idée de la Chine, je parle de son œuvre, pas de sa personne. Son ouvrage De la Chine, c'est ... ce qu'on peut dire de plus charitable, c'est que c'est d'une stupidité totale, parce que si on ne l'accusait pas d'être stupide, il faudrait dire que c'est une escroquerie."

     "Simon Leys" (Pierre Ryckmans) "on France's prestigious cultural show Apostrophes" in May of 1983, as translated by Henri Astier, "In the age of Sham and Amnesia," Times literary supplement no. 5885 (January 15, 2016):  5 (5-7).

Prayer is an act of the reason

"Prayer is an act of reason directing [(rationis . . . applicantis)] the ardent desire of the will at [(ad)] Him who is not under our power, but above us, namely God."

"Oratio rationis est actus, applicantis desiderium voluntatis ad eum qui non est sub potestate nostra, sed supra nos, scilicet Deus."

     St. Thomas Aquinas, Super Sent. IV.15.4.1.1.co.  Cf. also "Prayer is the act of reason by which one entreats a superior [(Oratio est actus rationis, per quem aliquis superiorem deprecatur)]" (ST II-II.83.10.co).

     I was put onto these by Christoph J. Amor, "'Asking makes a difference . . .':  Das Bittgebet bei Thomas Aquinas in der neueren Diskussion," Neue Zeitschrift für Systematische Theologie 50 (2008):  42 (37-61).  Cf. Super Sent. IV.15.4.1.1.ad 2 and ad 4; IV.15.4.1.2.co; IV.15.4.6.2.arg 2; and IV.15.4.6.3.co.  And ST II-II.83.1.co and ad 2 (to restrict this to the nouns oratio (#5730), ratio (#68404), and actus (#01503) only, in proximity).

"What I do not hesitate to honor in you"

"You easily understand what it is that I am ready to honor in you [(quid autem in te honorare non dubitem)].  Naturally, I do not consider the error of schism worthy of honor, since I long to cure all men of it, as far as I can.  But, without any shadow of doubt, I think you are worthy of honor:  first, because you are bound to us by the very bond of human society; secondly, because there are in you clear signs of a peaceful mind, which support the hope that you will readily embrace the truth when it has been demonstrated to you.  Indeed, I owe you as much love as He commanded us to have who loved us unto the ignominy of the Cross."

     St. Augustine, Epistle 33 to the Donatist bishop of Hippo Proculeianus (before 396).  FC 12, trans. Sister Wilfred Parsons (1951), 126-127 (126-130).  CSEL 34.2, ed. Goldbacher (1898), 18.

The submission of a man of great courage

"In the post-Tridentine [(postèrieurs)] writings of [Cardinal] Seripando one finds no further mention of double justice.  This submission showed the high degree to which he was [a] true Catholic.  His filial attachment to the Church was [much] more profoundly rooted in him than his conviction [on the subject] of double justice, as tenaciously [as he argued for the latter throughout the discussions of 1546 (si ferme pourtant)]."

     P. Pas, "La doctrine de la double justice au Concile de Trent,"  Ephemerides theologicae Lovanienses 30 no 2/3 (April/September 1954):  51 (5-53).  Pas gives a good sense of the penultimate tenacity of this man, e.g. on p. 17:  "Given this context and the manifest intention of the author to give expression to the opinion of the majority, one is astonished to find yet again in the fourth canon [of Seripando's draft of 19 August (CT V, 828-833)], in the most explicit fashion, the doctrine of double justice.  In the midst of a placid exposé, which is far from requiring the idea, this canon affirms that the Christian possesses, besides grace, 'the very pure justice of the Christ' of whom he is a member.  Seripando had to have been profoundly convinced of the truth of this doctrine in order to reintroduce [(maintenir)] it even after having renounced the personal views that were its native habitat [(qui en formaient le contexte normal)]."  (This, by the way, is said to be "the first time that we find, in Seripando, the technical term" De duplici iustitia (duplex iustitia).)  And on p. 24:  "That he had, despite everything, the courage of his opinion his very profound conviction places beyond all doubt.  In any case he could not consent to the explicit rejection of double justice as he understood it to be enunciated in the new decree.  That transmogrification [(métamorphose)] of his own work he could only accept after a reprobation of his doctrine, not by certain unknown editors, but by the entire council."  Moreover he was virtually alone in this.  "This option for double justice was not driven by fidelity to a long [Augustinian] tradition", for there was none (30; cf. 27 ff.).  Indeed, of all of the five (!) defenders of double justice at the Council of Trent, we know of only one whose commitment to it was independent of Seripando's:  Cardinal Pole (30).