"Throughout, Moody portrayed Christ himself as a sinner"

"did you ever know a man to keep the law except the Son of God himself?"

"Christ kept the law.  He was the Lamb, pure and spotless.  He never broke the law, therefore He can die for the sins of man."

     Dwight L. Moody, "Man’s great failure," in Glad tidings (New York:  E. B. Treat, 1876)), 411, 416.  I mount this in support of Alan Jacobs on James Walvin, Amazing grace:  a cultural history of the beloved hymn (University of California Press, 2023), "Beyond belief," The homebound symphony:  stagger on rejoicing, November 2, 2023.

"I must die for my sins or find some substitute to die in my stead.  I cannot get this man or that man to die for me, because they have sinned themselves, and would have to die for their own sins.  But Christ was without sin, and therefore He could be my substitute."

     Dwight L. Moody at Calvary's cross:  a symposium on the atonement (1900), 26, as quoted by James F. Findlay, Jr. at Dwight L. Moody:  American evangelist, 1837-1899 (Chicago:  The University of Chicago Press, 1969), 231-232 (where p. 31 in Calvary's cross is given as well).

"You may find a good many flaws in your character, but you can not find a flaw in the Lamb of God."

"And here we find the first glimpse of the doctrine of substitution—the substitution of the just for the unjust—the great doctrine of atonement and substitution foreshadowed in Genesis."

"'So loved the world;' that includes them; if they inhabited some other land they might tremble, but they are in this earth, for all the sons and daughters of which Christ died, the just for the unjust."

     Dwight L. Moody, New sermons, addresses, and prayers (Chicago:  J.W. Goodspeed, 1877), 151 and 147 ("Tracing the scarlet thread"), 382 ("Best methods with inquirers").  See also p. 276 for a direct quotation of 1 Pet 3:18.

Etc.!

"We awaken in Christ's body": almost as much Stephen Mitchell as St. Symeon the New Theologian

We awaken in Christ's body
as Christ awakens our bodies,
and my poor hand is Christ, He enters
my foot, and is infinitely me.

I move my hand, and wonderfully
my hand becomes Christ, becomes all of Him
(for God is indivisibly
whole, seamless in His Godhood).

I move my foot, and at once
He appears like a flash of lightning.
Do my words seem blasphemous? -- Then
open your heart to Him

and let yourself receive the one
who is opening to you so deeply.
For if we genuinely love Him,
we wake up inside Christ's body

where all our body, all over,
every most hidden part of it,
is realized in joy as Him,
and He makes us, utterly, real,

and everything that is hurt, everything
that seemed to us dark, harsh, shameful,
maimed, ugly, irreparably
damaged, is in Him transformed

and recognized as whole, as lovely,
and radiant in His light
he awakens as the Beloved
in every last part of our body.

     Stephen Mitchell, apparently very loosely and with great poetic license paraphrasing St. Symeon the New Theologian, Hymn 15, presumably ll. 141 ff., though it is often challenging to determine at a glance which lines in particular these are supposed to be translations of, and where any ellipses may lie.  The enlightened heart:  an anthology of sacred poetry (New York:  Harper & Row, Publishers, 1989), 38-39.  "All translations and adaptations in this book are mine, unless otherwise indicated" (167, underscoring mine), and nothing is otherwise indicated for this one.  A far more straightforward key to the original Greek of Sources Chrétiennes 156 (1969), 276 ff. is Divine eros:  hymns of Saint Symeon the New theologian, trans. Daniel K. Griggs, Popular patristics series 40 (Crestwood, NY:  St Vladimir's Seminary Press, 2010), 81 ff.

"a living and tender love for Sacred Scripture"

"O God, who gave the Priest Saint Jerome a living and tender love for Sacred Scripture, grant that your people may be ever more fruitfully nourished by your Word and find in it the fount of life. Through".

     Oratio for the Feast of St. Jerome, 30 September, current Liturgy of the hours and Missal:

"Deus, qui beato Hieronymo, presbytero, suavem et vivum Scripturæ sacræ affectum tribuisti, da, ut populus tuus verbo tuo uberius alatur et in eo fontem vitæ inveniat.  Per". 

The phrase ("ille suavis et vivus sacrae scripturae affectus," that sweet and lively affection for Holy Scripture) comes from Constitution on the Sacred Liturgy/Sacrosanctum Concilium 24:

Sacred scripture is of the greatest importance in the celebration of the liturgy. For it is from scripture that lessons are read and explained in the homily, and psalms are sung; the prayers, collects, and liturgical songs are scriptural in their inspiration and their force, and it is from the scriptures that actions and signs derive their meaning. Thus to achieve the restoration, progress, and adaptation of the sacred liturgy, it is essential to promote that warm and living love for [sacred] scripture to which the venerable tradition of both eastern and western rites gives testimony.

"Don't spare the rod"

Source

     "[B. F.] Skinner misread both historical experience and then-existing research.  Punishment cannot be dismissed by science.  Carrots and sticks have their advangages and disadvantages, but both are effective in appropriate contexts. . . .
     ". . . forms of remediation [other than corporal punishment]. . . . are demonstrably less effective and more costly.  Something like isolating the child (detention) or even expulsion are costly for the child and, as history shows, relatively ineffective in changing serious bad behavior.  They deprive the kid of education, send the wrong message to his classmates, and . . . don't work very well.
     "Occasional corporal punishment for young males is cheap, damaging them less than exclusion from school, and it strengthens the role of teachers as legitimate authority figures.  It needs to be reconsidered."

     John E. R. Staddon, James B. Duke Distinguished Professor Emeritus of Psychology and Neuroscience, Duke University, First things no. 336 (October 2023):  6 (5-6).  Staddon was "writ[ing] to endorse Daniel Buck's 'Don't spare the rod' (July/July 2023)."

"'scholars always manage to dig out something belittling'"

Source

     "'But how could it have come here? It is Spanish, I suppose?''
     "'Yes, the inscription is in Spanish, to St. Joseph, and the date is 1356. It must have been brought up from Mexico City in an ox-cart. A heroic undertaking, certainly. Nobody knows where it was cast. But they do tell a story about it: that it was pledged to St. Joseph in the wars with the Moors, and that the people of some besieged city brought all their plate and silver and gold ornaments and threw them in with the baser metals. There is certainly a good deal of silver in the bell, nothing else would account for its tone.'
     "Father Latour reflected. 'And the silver of the Spaniards was really Moorish, was it not? If not actually of Moorish make, copied from their design. The Spaniards knew nothing about working silver except as they learned it from the Moors.'
     "'What are you doing, Jean? Trying to make my bell out as infidel?' Father Joseph asked impatiently.
     "The Bishop smiled. 'I am trying to account for the fact that when I heard it this morning it struck me at once as something oriental. A learned Scotch Jesuit in Montreal told me that our first bells, and the introduction of the bell in the service all over Europe, originally came from the East. He said the Templars brought the Angelus back from the Crusades, and it is really an adaptation of a Moslem custom.'
     "Father Vaillant sniffed. 'I notice that scholars always manage to dig out something belittling,' he complained.
     '"Belittling? I should say the reverse. I am glad to think there is Moorish silver in your bell. When we first came here, the one good workman we found in Santa Fe was a silversmith. The Spaniards handed on their skill to the Mexicans, and the Mexicans have taught the Navajos to work silver; but it all came from the Moors.'"

     Willa Cather, Death comes for the Archbishop I.4, "A bell and a miracle" (Willa Cather:  Later novels, (New York:  Library of America, 1990), 303).  On this supposedly Moorish origin of the Angelus, the DTC (1.1 (1903), cols. 1278-1281) is (apart from a late reference to the crusade against the "Turcs" near the top of col. 1280) utterly silent.  The same is true for the DS (sv Ave Maria.ii, vol. 1, cols. 1164-1165).  There, too, the only potential allusion to "Moors" is to the Angelus as a prayer for peace in the face of, in part, "the menace of a Turkish invasion."  But check out also the other sources cited at the Angelus in ODCC4 (2022).

Grant that we may serve you wholeheartedly, in order that we may feel the effect of your propitiation

Calvin University

"Look upon us, O God, Creator and ruler of all things, and, that we may feel the working of your mercy, grant that we may serve you with all our heart.  Through".

"Respice nos, rerum omnium deus creator et rector, et, ut tuae propitiationis sentiamus effectum, toto nos tribue tibi corde servire.  Per".

     Collect, Twenty-Fourth Sunday in Ordinary Time, Roman missal.  According to Corpus orationum no. 5110, this was no. 1045 in the early 7th-century "Leonine" or Veronese sacramentary (according to Mohlberg (1956) dated by Rule in 1909 (supposedly p. 79, but in any case no. 1045 falls at the head of XXVIIII.xiiii) to 440-461 (Leo I), Chavasse in 1950 to 537/555 (Virgilius), and Bourque in 1948 to 557/560 or after), but completely abandoned after that until selected for the current (post-Vatican II) Missal.  Universalis completely misses the crucial purpose clause:

"Almighty God, our creator and guide, may we serve you with all our heart and know your forgiveness in our lives. . . . through".

Word and Sacrament

A Lutheran logo of unknown origin

"Grant that your faithful, O Lord, whom you nourish and endow with life through the food of your Word and heavenly Sacrament, may so benefit from your beloved Son's great gifts that we may merit an eternal share in his life.  Who."

"Da fidelibus tuis, Domine, quos et verbi tui et caelestis sacramenti pabulo nutris et vivificas, ita dilecti Filii tui tantis muneribus proficere, ut eius vitae semper consortes effici mereamur."

Give to your faithful, O Lord, whom you nourish with and vivify by means of the food of your both Word and heavenly Sacrament, so to profit from these great gifts of your beloved Son that we may merit to be made always participants [(consortes)] in his life.

     Post-communion, Twenty-Third Sunday in Ordinary time, current Missale Romanum, following the incipit+ of the Post-communion for the Fifth Sunday after Epiphany in the Missale Parisiense of 1738 (Corpus orationum 14, p. 178 (no. 171/6) < Corpus orationum 13, p. 9 (no. 425 =no. 423; Mt 13:40, 49 + Bénédiction 855:  "b. Zizaniorum superseminatorem a vobis procul repellat, et sui verbi pabulo vos indesinenter reficiat.  c. Quo, cum dies iudicii advenerit, a reprobis separati, ad dexteram iudicis sistamini et in beatissimo ipsius regno collocemini.  Amen.  Quod ipse praestare dignetur")), and, so, post-dating the Reformation.  Cf. Postcommunion, Fifth week after Epiphany, 1826 Prayerbook [(Paroissien)] of Soissons & Postcommunion, Fifth week after Epiphany, 1820 Heures nouvelles à l'usage du diocèse de Séez:

"Da fidelibus tuis, Domine, quos et verbi tui, et caelestis Sacramenti pabulo nutris ac vivificas, tantis muneribus sic proficere, ut in consummatione seculi separati a reprobis, inter electos tuos numerari mereamur.  Per."