"May our hearts dream of you, | May they perceive you in sleep"

Georges de la Tour (detail)

"May our hearts dream of you,
May they perceive you in sleep. . . ."

"Te corda nostra somnient,
te per soporem sentiant, . . ."

May our hearts dream of you,
May they sense you throughout [their] slumber. . . .

     Stanza from the 6th(?)-century hymn Christe precamur adnue (Christe precamur annue) interpolated into the Te lucis ante terminum of Compline in Liturgia horarum.  I must find the time to research the use of this stanza exhaustively.  Cf., for example, this "Oratio in dormitorio," as printed on pp. 223-224 of The Gregorian sacramentary under Charles the Great, as edited in 1915 by H. A. Wilson:

Benedic domine hoc famulorum tuorum dormitorium . qui non dormis neque dormitas qui custodis israhel.  famulos tuos in hac domo quiescentes post laborem  custodi ab inlusionibus fantasmaticis satanę . uigilantes in praeceptis tuis . meditentur dormientes . te per soporem sentient . et hic et ubique defensionis tuę auxilio muniantur . per.

My translation:

Bless, O Lord, this dormitory [(dormitorium:  house of sleep, bedroom)] of the servants [of] your [household], resting in this house after [their] labor, you who neither slumber nor sleep, that keepeth Israel [(Ps 120:4 Douay-Rheims; Vulgate:  non dormitabit neque dormiet qui custodit Israel)].  Protect them from the phantasmic deceits [(illusionibus)] of Satan.  Awake [(uigilantes:  keeping vigil)], may they meditate upon your precepts; asleep, may they sense you throughout [their] slumber.  And may they be, here and everywhere, fortified as within/behind a wall [(muniantur:  walled (round) about, defended)] by the succor [(auxilium:  aid, military auxiliary, troop, or power)] of your defence.

The only problem with this translation is that famulos tuos . . . quiescentes does not match famulorum tuorum in case, as I make it do here.

That last sentence reminds me a lot of the counter-circumvallation of 2 Kings 6:8-23:

So [the king of Syria] sent there horses and chariots and a great army; and they came by night, and surrounded the city. When the servant of the man of God rose early in the morning and went out, behold, an army with horses and chariots was round about the city. And the servant said, 'Alas, my master! What shall we do?'

Etc.

This is also one of the "Benedictiones in monasterio" given in the on p. 277 of The Missal of Robert of Jumièges, as edited in 1896 by the same.  Etc., etc.:

Benedic domine hoc famulorum tuorum dormitorium qui non dormis neque dormitas qui custodis israhel.  famulos tuos in hac domo quiescentes post laborem.  custodi ab illusionibus satanae phantasmaticis uigilantes in praeceptis tuis meditentur.  dormientes te per soporem sentient et hic et ubique defensionis tuae auxilio muniantur.  per.

Etc., etc.
     Cf. this line (which could, I suppose, be entirely eschatological) in the 10th or 11th century Irish hymn "Be thou my vision" ("Rop tú mo baile"), as trans. Murphy (basically Nevin, pp. 42-45 & 190-191):

may it be thou that I behold for ever in my sleep.
rop tú ad-chër im chotlud caidche.

St. Augustine on gravity

"I don't care to inquire why they cannot believe an earthly [human] body can be in heaven, while the whole earth is suspended on nothing.  For perhaps the world keeps its central place by the same law that attracts to its centre all heavenly bodies."

     St. Augustine, City of God XIII.18, trans. Dods.  Latin from CAG.

"nolo . . . quaerere, cur non credant terrenum esse posse corpus in caelo, cum terra uniuersa libretur in nihilo. fortassis enim de ipso medio mundi loco, eo quod in eum coeant quaeque grauiora, etiam argumentatio ueri similior habeatur."

I am unwilling to ask why they do not believe that an earthly [human] body can be in heaven, though the whole earth is suspended in [and from] nothing.  For as for that central place of the world:  by that thing [(quod) by which] all heavy [bodies] come together in it, so, it may be, a like proof of what is true [of it itself] may be had.

     "But let our adversaries a little more carefully consider this subject of earthly weight [(pondera ipsa terrena)], because it has important bearings, both on the ascension of the body of Christ, and also on the resurrection body of the saints."  Etc.

Edelstein on the Catholic roots of the "preservationist" concept of in/unalienable rights

Stanford University

     "In a superb, erudite piece of intellectual excavation, Edelstein argues persuasively that already in the late Middle Ages, Catholic theologians had established that humans possessed inalienable rights, and that these rights do not depend on belonging to a particular state.  In the sixteenth century, driven by the passions of religious warfare and the spectacle of Spanish conquests in the Americas, another series of writers added that, if necessary, rights could be defended by force, from beyond the boundaries of the state in question.  So already by 1572, a conception of human rights broadly similar to what exists today had taken shape. . . .
"Although the preservationist regime of rights had come into existence by the late sixteenth century, it did not immediately become dominant in the Western world.  To the contrary, many of the most sophisticated and influential writers of the day, [namely Hobbes and Locke,] associating it with the horrors of Reformation-era religious warfare, sought either to refute it or to establish the right to resist oppression on other, less volatile grounds. . . .
"When American and French revolutionaries declared that men (but not women) possessed inalienable, universal rights, they were [thus] not building on Hobbes and Locke.  They were reactivating a very different concept of rights that had arisen on the European continent two centuries earlier."

     David A. Bell, summarizing Dan Edelstein, On the spirit of rights (Chicago:  University of Chicago Press, 2019), in "The many lives of liberalism," The New York review of books 66, no. 1 (January 17, 2019):  26 (24-27).

Nature, not culture

"Christ died also for 'barbarians,' but he did not become man as a barbarian, nor did he live among them, or choose his disciples among them.  The relapse of civilised nations into barbarism is moreover not possible unless they first abandon Christianity."

     Theodor Haecker, Journal in the night.  I was put onto this by R. R. Reno.  "The public square," First things no. 298 (December 2019):  68.

"The theological devolution of modern universalism into Unitarianism"

Baker Publishing Group

"The theological devolution of modern universalism into Unitarianism was not an accident. Once human reasoning had deconstructed the divine mysteries of election and eschaton, it applied its tender mercies to the Trinity and Incarnation as well. ­Unitarian-universalist rationalism spread like a virus, infecting the sinus, the lungs, the circulatory system, and then the whole body of Christian theology. No election, no hell, no atonement, no divine Son, no divine Spirit, and no Trinity—all that remained was moral uplift and human solidarity, or, as one wit put it, the Fatherhood of God, the Brotherhood of Man, and the Neighborhood of Boston. As one saying went, the universalists thought God was too good to damn them, while the unitarians thought they were too good to be damned. Here was an early version of the religion of humanity: deity and humanity reconstructed on a model of total divine-human and human-human solidarity, minus the mystery of the Incarnation. . . .
"Contemporary universalist theologians do not simply replace traditional eschatology with salvation for all, while retaining the rest of the tradition. To revise eschatology, one must revise the other Christian ­doctrines too."

     Michael McClymond, "Opiate of the theologians," First things no. 298 (December 2019):  30, 31.  Between these two passages comes an attack on the "Unitarian-universalism" of Richard Rohr.

"if love were to be so perfect that the difficulty vanished altogether—it would be more meritorious still."

"the difficulty which is found in loving an enemy does not constitute the reason for meriting, except insofar as perfect charity is demonstrated by it, which overcomes the difficulty. Thus, if there would be such a perfect charity as to take away all difficulty, to this extent it would be more meritorious."

"Non . . . difficultas quae est in dilectione inimici, facit ad rationem meriti, nisi in quantum per hoc demonstratur perfectio caritatis, quae hanc difficultatem vincit; unde si esset tam perfecta caritas quae totam difficultatem tolleret, adhuc esset magis meritorium."

     St. Thomas Aquinas, Quaest. disp. de caritate 8.ad 17 (=de virtutibus in communi 2.8.ad 17), trans. Kendzierski.  Trans. Pieper (Leisure:  the basis of culture II ((San Francisco:  Ignatius Press, 2009 [1952]), 34):  "It is not the difficulty of loving one’s enemy that matters when the essence of the merit of doing so is concerned, excepting in so far as the perfection of love wipes out the difficulty. And therefore, if love were to be so perfect that the difficulty vanished altogether—it would be more meritorious still."  Latin from Corpus Thomisticum.  I was reminded of this by SPU University Scholar John Goodhew.

"hate the vice and love the man"

"Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil.  And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred [(malum oderit)], so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man [(ut nec propter uitium oderit hominem nec amet uitium propter hominem, sed oderit uitium, amet hominem)].  For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain."

"quapropter homo, qui secundum deum, non secundum hominem uiuit, oportet ut sit amator boni; unde fit consequens ut malum oderit. et quoniam nemo natura, sed quisquis malus est, uitio malus est: perfectum odium debet malis, qui secundum deum uiuit, ut nec propter uitium oderit hominem nec amet uitium propter hominem, sed oderit uitium, amet hominem. sanato enim uitio totum quod amare, nihil autem quod debeat odisse remanebit."

     St. Augustine, City of God XIV.6, trans. Dods.  Latin from CAG via Past Masters.