Kyrieleis?

"'The ambition of th[is] clever man was therefore fulfilled in this one [respect], at least, that he to whom it had been denied to make a contribution to the bibliography of the Reformers had now [seriously] complicated also the work of others in his favorite sphere.  For whenever a Luther autograph—not already described [as such] before Kyrieleis' time—is noticed in a book, its lucky discoverer must now cry out in anxious [self-]doubt, "Kyrieleis?"'"

"'Dem Ehrgeiz des geschickten Mannes ist also wenigstens das eine gelungen, daß er, dem es versagt war, sich mit seinen Beiträgen zur Reformatorenbibliographie durchzusetzen, nun auch die Arbeiten der anderen auf seinem Lieblingsgebiete gestört hat.  Denn überall, wo ein Lutherautogramm in einem Buche erscheint, das nicht schon vor Herrn Kyrieleis Tagen beschrieben wurde, muß dessen glücklicher Entdecker jetzt mit bangen Zweifeln ausrufen:  Kyrieleis?'"

     G. A. E. Bogeng, “Bibliophiliana XLIV,” Zeitschrift für Bücherfreunde n.F. 8, no. 1 (1916):  Sp. 297, as quoted in Manfred Koschlig, "Widmungsexemplare Martin Luthers - Kyrieleis fecit (1893-96)," Philobiblon:  eine Vierteljahresschrift für Bach- und Graphiksammler 14, no. 4 (1970):  221-222 (217-258).

"Many men are said to be merciful, | but how often do we find one who is faithful to his duty? | The great quality of a steward is to be faithful to his duty."

Multi homines misericordes vocantur, virum autem fidelem quis inveniet?

     Responsory to the first reading for a priest, Office of readings, Common of pastors, Liturgy of the hours, vol. 4, p. 1753.
     I find this striking when read as follows:

Many men are called merciful, but who meets with a faithful man?

But it could also be read in this way:

Many men are called merciful, but who [ever actually] meets with a faithful man?

The Latin is—less the question mark—an exact quotation of the Vulgate of Prov 20:6:

multi homines misericordes vocantur virum autem fidelem quis inveniet

Or, in the Douay translation,

Many men are called merciful:  but who shall find a faithful man?

The Septuagint is close:

Humankind is something great, and a compassionate man something precious, | but to find a faithful man is a chore.

μέγα ἄνθρωπος καὶ τίμιον ἀνὴρ ἐλεήμων, ἄνδρα δὲ πιστὸν ἔργον εὑρεῖν.

But the Hebrew that lies behind the RSV is not:

Many a man proclaims his own loyalty, | but a faithful man who can find?

רָב־אָדָ֗ם יִ֭קְרָא אִ֣ישׁ חַסְדֹּ֑ו וְאִ֥ישׁ אֱ֝מוּנִ֗ים מִ֣י יִמְצָֽא  

     I must therefore conclude that the responsory should really be read in the second way, with an emphasis on the distinction between claim and reality rather than on the idea that fidelity is harder to come by than mercy (since the noun אֱמוּנָה "is closely associated with the divine חֶסֶד" (BDB, sv אֱמוּנָה)).  And that despite the fact that it does seem to be easier to find a "merciful" man (so-called) than one who is faithful to his duty regardless of what (in our time, at least) the world calls "mercy"!
    (But why is אֱ֝מוּנִ֗ים (a passive participle) plural?)

"O place and greatness"

O place and greatness, millions of false eyes
Are stuck upon thee; volumes of report
Run with these false, and, most contrarious, quest
Upon thy doings; thousand escapes of wit
Make thee the father of their idle dream
And rack thee in their fancies.

     The Duke, at Measure for measure IV.1.63.

Unworthy curiosity, unworthy vanity, unworthy gain, charity, and prudence

turpis curiositas. . . . turpis vanitas. . . . turpis quaestus. . . . caritas. . . . prudentia.

     St. Bernard of Clairvaux "de quinquepartita sciendi intentione" (on the five-forked motive for knowing), Sermon 36.iii/3 on the Song of songs.  SC 452, pp. 112/113.  The only one on which St. Bernard elaborates (by quoting Persius, Satire 1.27) is the second:  "'For you to know is nothing if another knows not that you know [(Scire tuum nihil est, nisi te scire hoc sciat alter)].'"

A finger on Eucharistic Prayer II

"You are indeed Holy, O Lord,
the fount of all holiness.
Make holy, therefore, these gifts, we pray,
by sending down your Spirit upon them like the dewfall,
so that they may become for us
the Body and Blood of our Lord Jesus Christ."

"Vere Sanctus es, Domine, fons omnis sanctitatis.
Haec ergo dona, quaesumus,
Spiritus tui rore sanctifica,
ut nobis Corpus et Sanguis fiant
Domini nostri Iesu Christi."

     Louis Bouyer's last-minute contribution to Eucharistic Prayer II, according to The memoirs of Louis Bouyer, translated and annotated by John Pepino (Kettering, OH:  Angelico Press, 2015 [2014]), chap. 12, p. 222n90:

• "fons omnis sanctitatis":  the roughly 7th/8th-century Liber mozarabicus sacramentorum.  Unfortunately, I haven't yet turned it up there:  not by searching, and not by checking the indices, e.g. under fon* and sanctit*.  A search of the 2002 edition of the Library of Latin Texts (e.g. omn* sanctit*, which occurred 5 times; as well as variants; but examine more closely the many more hits on fon* /5 omn* /5 sanct*; omn* /1 sanctit*; and so forth) also failed to turn up anything relevant, the sole exception being Lumen gentium 47 ("the one and undivided Trinity, which in Christ and through Christ is the source and origin of all holiness [(omnis sanctitatis fons et origo)]").
• "Spiritus tui rore santifica" ("sanctify with the dew of your Holy Spirit"):  Missale Gothicum no. 271, c. 700 (where the phrase appears to be actually "spiritus sancti tui rore perfundas" ("[We ask that you bless this sacrifice with your benediction and] bedew [it] with the dew of your Holy Spirit[, so that it may be for all a lawful Eucharist]"); but check also CCSL 159D (2005)).

I can't tell whether this is supposed to apply to both, or to the latter only:  "as reported in Consilium ad Exsequendam Constitutionem de Sacra Liturgia, Schemata, n. 218, De Missali, 34bis, 19 martii 1967:  Coetus X. De Ordine Missae, typescript, 49".

A chastened Bouyer on conciliarism

"In the best case scenario, that of a truly ecumenical council in the traditional meaning of the term, i.e. actually representative of an undivided Christendom, the most that divine assistance can ensure for the Apostles' successors is the absence of any possible error in the doctrinal definitions such assemblies venture to produce.  But, short of this extreme case, any dosage of approximation, insufficiency, or simple superficiality are to be expected from even so sacrosanct an assembly.

     "What then is to be expected from simple local councils, not to say anything of episcopal conferences regularly manipulated by more or less irresponsible offices, or of assemblies of so-called 'experts,' or of any other such commission!

     "If the Church derives anything of value from them, it is only that which the highest 'responsible' persons (as they are called these days) in the apostolic succession, popes or influential bishops, will sift out, be it by the importance of their sees or by their recognized merits, from its more or less adequate husk and asides.

     "Still, it is up to the sensus communis fidelium—understood of those who truly are such ['the faithful']—in the final analysis, to make it its own and, at that level, to make it positive and effective by the benefit they will derive from it in the sphere of the only spiritual progress that counts:  that towards Gospel holiness."

      Louis Bouyer, The memoirs of Louis Bouyer, trans. John Pepino (Kettering, OH:  Angelico Press, 2015 [2014]), chap. 12, p. 215-216.  Earlier on p. 215 Bouyer had spoken of "incompetence, intrigue, the smoke and mirrors thrust in each other's way", and cited Gregory of Nazianzus via pp. 367 ff. of Ratzinger's Principles of Catholic theology, which is very good.

"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)]."