'''There is separation of colored people from white people in the United States. It is not a disease of colored people, but a disease of white people. I do not intend to be quiet about it.'"

     Albert Einstein, Lincoln University, 3 May 1946, as quoted by J. W. Woods, in "Lincoln U. confers degree on Einstein," Baltimore Afro American, May 11, 1946, p. 2, col. 5 (continued from p. 1, col. 5).  No version of this statement appears in the "On race and prejudice" section (pp. 309 ff.) of Alice Calaprice's The ultimate quotable Einstein (Princeton University Press, 2010).  Other versions:

"'There is separation of colored people from white people in the United States.  That separation is not a disease of colored people.  It is a disease of white people.  I do not intend to be quiet about it.'"

     As quoted by Fred Jerome and Rodney Taylor, in Einstein on race and racism (Piscataway, NJ:  Rutgers University Press, 2005), 142, citing the Baltimore Afro American (above).

"at your nod"

. . . we who by the death of your Son have been redeemed,

to the glory of his resurrection

are, at your nod, [immediately] summoned forth.

     Preface IV for the Dead, Missale Romanum, 3rd edition, my translation.  This has to be seen in the context of the vigorous language of the whole:

It is truly right and just, our duty and our salvation,

always and everywhere to give you thanks,

O Lord, holy Father, almighty and eternal God[,]

at whose summons [(imperio)] we are born [(nascimur)],

by whose will [(arbitrio)] we are governed [(regimur)],

at whose command [(praecepto)] we return [(absolvimur)],

by the law of sin,

to that earth from which we came [(sumpti sumus)].

And we who by the death of your Son have been redeemed
          [(redempti sumus)],

to the glory of his resurrection

are, at your nod [(nutu)],
          [immediately] summoned forth [(excitamur)].

     "Nod" (nutus) can, of course, mean also "command, will, pleasure".     

"It is truly right and just, our duty and our salvation,

always and everywhere to give you thanks,

Lord, holy Father, almighty and eternal God.

For it is at your summons that we come to birth,

by your will that we are governed,

and at your command that we return,

on account of sin,

to that earth from which we came.

And when you give the sign, we who have been redeemed by the Death of your Son,

shall be raised up to the glory of his Resurrection."

"Vere dignum et iustum est, aequam et salutare,

nos tibi semper et ubique gratias agere:

Domine, sancte Pater, omnipotens aeterne Deus:

Cuius imperio nascimur, cuius arbitrio regimur,

cuius praecepto in terra, de qua sumpti sumus,

peccati lege absolvimur.

Et, qui per mortem Filii tui redempti sumus,

ad ipsius resurrectionis gloriam

tuo nutu excitamur."

     According to Ward & Cuthbert (The prefaces of the Roman missal:  a source compendium with concordance and indices (Rome, 1989), 513-514)), this Preface, new to the new Missal, is heavily influenced by no. 40 of the 9th-century "Fragmentum Sancti Mauricii" (no. 40 being itself a preface):

VD. Aeterne deus. Cuius imperio nascimur, cuius arbitrio regimur, cuius misterio redempti sumus, cuius etiam praecepto in terram, de qua sumpti sumus, praevaricationis lege dissolvimur, atque tuo nutu resurrectionis ad gloriam pulvis ex homine in hominem reparatur. Nostri est, domine, meriti quod perimus, tuae vero pietatis et gratiae, quod morte consumpti, redivivo cinere perpetuam revocamur ad vitam. Per Christum.

"I will spew you out of my mouth."

"God, who by the light of thy truth guidest wanderers back into the path of righteousness, grant that all who are accounted Christians may embrace those things which befit their faith and reject what is hostile to it".

     Collect for the Third Sunday after Easter, as translated in The missal in Latin and English, being the text of the Missale Romanum with English rubrics and a new translation (New York:  Sheed & Ward, 1949), 471.

"Deus, qui errantibus, ut in viam possint redire iustitiae, veritatis tuae lumen ostendis:  da cunctis qui christiana professione censentur, et illa respuere, quae huic inimica sunt nomini; et ea quae sunt apta, sectari."

     Collect for the Third Sunday after Easter, Missale Romanum, as reproduced therein.  The punctuation is slightly different in Corpus orationum no. 1582 (=Bruylants no. 336), which places it (with slight variations) in the 6th/8th-century "Leonine" or Veronense sacramentary.

"Almighty God, who shewest to them that be in errour the light of thy truth, to the intent that they may return into the way of righteousness; Grant unto all them that are admitted into the fellowship of Christs religion; that they may eschew those things that are contrary to their profession, and follow all such things as are agreeable to the same, through our Lord Jesus Christ.  Amen."

     1662 Book of common prayer, as reproduced in The book of common prayer:  the texts of 1549, 1559, and 1662, ed. Brian Cummings (Oxford:  Oxford University Press, 2011), 329.  The prayer was also present in that position in the first prayer book of 1549.

     See Fr. Hunwicke on respuere here.  At Rev 3:16 the word is rather evomere.

"For the whole body of those rightly handling the word of truth, the manifold wisdom of the word of God, we especially beseech [thee. Lord have mercy]."

"Pro universis recte tractantibus verbum veritatis, multiformem Verbi Dei sapientiam peculiariter obsecramus.  [Kyrie eleison.]"

     Third petition of the late 5th-century "Deprecatio Gelasii" (PL 101, cols. 560-562; Capelle, below, p. 136), "le fleuron des litanies anciennes".  The "Deprecatio Gelasii" was a Western adaptation of an Eastern litany more ancient still.  For a critical edition, see B. Capelle, "Le Kyrie de la messe et le pape Gélase," Révue Bénédictine 46 (1934): 136-138 (126–144), which indicates that this petition is present in 9th-century Paris 1153 ("le seul connu"), f. 48v-49r, but absent from the abridged version at Angelica B. 3.18, f. 213r.  Cf. 2 Tim 2:15 ("recte tractantem verbum veritatis") and Eph 3:10 ("multiformis sapientia Dei").
     I was put onto this by Paul de Clerck ("Improvisation et livres liturgiques:  leçons d'une histoire," Communautés et liturgies 60 (1978):  117 (109-126)), who overlooks (at least here) the allusion to Eph 3:10, but notes that there was a falling away or impoverishment after this point (petition no. 3 of the Franco-Gallican litany or prayer of the faithful reads merely

"For our pastor and all his clergy, we implore you"

(Paul de Clerck, La «prière universelle» dans les liturgies latines anciennes:  témoinages patristiques et textes liturgiques, Liturgiewissenschaftliche Quellen und Forschungen 62 (Münster Westfalen:  Aschendorff, 1977), 187-205), a falling away that necessitated the rise of liturgical books (the libelli, then sacramentaries, that were the outcome of "the great 6th- [and post 6th-]century movement of compilation" (118)), i.e. a recognition that liturgical improvisation needed guidance (rich models; "books for the [support of] liturgy" rather than rigidly prescriptive "liturgical books" (118)); that early improvisation (characteristic of "the whole of Christian antiquity" up through the end of the 4th century (112)) had been "informed, not informal" (111); "directed" (119), rather than spontaneous; guided "by [1] general structures", [2] outlines (even, sometimes, written outlines) of prayers, and [3] the prodigious retentive capacities of an oral culture (113).  For these reasons it did not result in "The monotony of a malnourished liberty [(La monotonie d'une liberté mal nourrie)]" (Louis Bouyer, L'improvisation dans l'Eglise ancienne, 15, as quoted on p. 120) or any marked declination from orthodoxy (115 ff.).

"As for schoolteaching, it is so strenuous that no one ought to be bound to it for more than ten years."

". . . wen einer hatt schul gehalten, ungeferlich ein 10 jar, so mag er mit guttem gewissen daruon lassen, den die arbeit ist groß, und man helt sie ein wenig gering."

     Martin Luther, WA TR 5, 27 (no. 5252), ll. 27-29 (September 2-17, 1540), as translated by Roland Bainton, on p. 235 of Here I stand: a life of Martin Luther (Abingdon, 1950).  No. 5252 is not present in LW 54.

Why I lack a "perfecta volunta"

"every inclination or movement is perfected when it achieves its end or attains its term.  Hence there is only a perfected will when, given the opportunity, it acts", and acts in such a way as to achieve its end or attain its term.

"omnis inclinatio vel motus perficitur in hoc quod consequitur finem, vel attingit terminum. Unde non est perfecta voluntas, nisi sit talis quae, opportunitate data, operetur."

     Thomas Aquinas, Summa theologiae I-II.20.4.Resp., trans. Ralph McInerny (Thomas Aquinas:  selected writings, 607).  Latin from Corpus Thomisticum.

A distinction lost on the contemporary mind

"when the exterior act  is good or bad [1] solely because of its order to the end, then the goodness or badness of the act of the will which looks to the end, and of the exterior act, which looks to the end through the mediation of the act of the will, are in every way the same.  But when the exterior act has a goodness or badness [2] in itself, because of matter or circumstances, then the goodness of the exterior act differs from the goodness of the will which is from the end. . . ."

"quando actus exterior est bonus vel malus [1] solum ex ordine ad finem, tunc est omnino eadem bonitas vel malitia actus voluntatis, qui per se respicit finem, et actus exterioris, qui respicit finem mediante actu voluntatis. Quando autem actus exterior habet bonitatem vel malitiam [2] secundum se, scilicet secundum materiam vel circumstantias, tunc bonitas exterioris actus est una, et bonitas voluntatis quae est ex fine, est alia. . . ."

     Thomas Aquinas, Summa theologiae I-II.20.3.Resp., trans. Ralph McInerny (Thomas Aquinas:  selected writings, 605).  Latin from Corpus Thomisticum.