"the more perfect a virtue is, the more does it cause passion"

"it is not the function of virtue to deprive the powers subordinate to reason of their proper activities, but to make them execute the commands of reason by exercising their proper acts"; to "direct the sensitive appetite to its proper regulated movements" of ordered or "moderated passion."

     St. Thomas Aquinas, Summa theologiae I-II.59.5.Resp. & ad 1-2, trans. FEDP (i.e. Shapcote).  Virtue calls for the moderated or ordered passion that both 1) "helps towards the execution of reason's command" and 2) "results from" the said acts or execution.

It is not virtuous to be resisting temptation

"disorderly passions abound in the continent and persevering man [(in continente et perseverante)], which would not be the case if his sensitive appetite were perfected by a habit making it conformable to reason. . . .  Continence and perseverence . . . withstand the [inordinate] passions lest reason be led astray.  But they fall short of being virtues", because it is not virtuous to be withstanding disordered passions; rather, it is virtuous to have no disordered passions (no unruly sensitive appetite) to be withstood.

     St. Thomas Aquinas, Summa theologiae I-II.58.3.ad 2, FEDP (i.e. Shapcote), italics mine (for .  "the impediment [or threat] of the [inordinate] passions" to "the judgment and command of prudence" is "removed [removeatur] . . . by moral virtue" (I-II.58.5.ad 3).  "But when [a passion] follows th[e] judgment [of reason], as though commanded by reason, it helps toward the execution of reason's command" (I-II.59.2.ad 3).

"Lord Jesus, stay with us, for evening is at hand and the day is past"

Duccio di Buoninsegna

"Lord Jesus, stay with us, for evening is at hand and the day is past; be our companion in the way, kindle our hearts, and awaken hope, that we may know thee as thou art revealed in Scripture and the breaking of the bread."

"Lord Jesus, stay with us, for evening is at hand and the day is past; be our companion in the way, kindle our hearts, and awaken hope, that we may know you as you are revealed in Scripture and the breaking of bread."

"Mane nobiscum, Domine Iesu, quoniam advesperascit et inclinata est iam dies, et nos comitans in via, refove corde, spem excita miseratus, ut te in Scripturis et in fractione panis cum nostris fratribus agnoscamus."

     Oratio for Vespers of the Fourth Monday in Ordinary Time, Liturgia horarum 3, p. 1019, as trans. on pp. 70 and 124 of the 1979 BCP, where it is called "A Collect for the Presence of Christ."  Hatchett (143) is thus right about its source in "the Roman breviary of Paul VI" (where, however, it occurs without the "et inclinata est iam dies" that I've struck out above; which, however, does occur with the whole of the incipit as the antiphon to the Magnificat for Year A at First Vespers to the Third Sunday of Easter (vol. 2, p. 570)).  Here is the collect in English at Liturgy of the hours 3 (1975), p. 1164:

"Stay with us, Lord Jesus, for evening draws near, and be our companion in the way to set our hearts on fire with new hope.  Help us to recognize your presence among us in the Scriptures we read, and in the breaking of bread, for you live and reign".

Next:  follow up on the presence of the much older V&R fragments of the incipit of this 20th-century (?) collect throughout Liturgia horarum 3 (and elsewhere), long antedated by its prominence historically in the CANTUS database from (as of 12 Feb 2026) c. 890 (Cantus Siglum F-AI 44 =Albi, Bibliothèque municipale Rochegude, 44).  Since the Cantus database doesn't yet link to that page, here is how it appears on p. 40 of the late 10th-century Sankt-Gallen, Stiftsbibliothek, 391 ("Hartker Antiphoner - Summer Volume"), Cantus Siglum CH SGs 391 ("Mane nobiscum quoniam advesperascit et inclinata est iam dies"):

"the creature without the Creator melts into thin air"

Philip Halling

"If by the autonomy of earthly affairs we mean that created things and societies themselves enjoy their own laws and values which must be gradually deciphered, put to use, and regulated by men, then it is entirely right to demand that autonomy. . . . For by the very circumstance of their having been created, all things are endowed with their own stability, truth, goodness, proper laws and order. Man must respect these as he isolates them by the appropriate methods of the individual sciences or arts. . . .
     "But if the expression 'the independence of temporal affairs' is taken to mean that created things do not depend on God, and that man can use them without any reference to their Creator, anyone who acknowledges God will see how false such a meaning is [(nemo qui Deum agnoscit non sentit quam falsa huiusmodi placita sint)]. For without the Creator the creature would disappear [(Creatura enim sine creatore evanescit, For the creature without the Creator melts into thin air)]. . . ."

     Gaudium et spes 36, as trans. Liturgy of the hours.  Tanner, vol. 2, pp. 1090-1091:  "And all believers of whatever religion have always sensed the voice and manifestation of the creator in the utterances [(loquela)] of creatures.  If God is ignored the creature itself is impoverished [(Immo, per oblivionem Dei ipsa creatura obscuratur, So no, by [its] forgetfulness of God the creature itself is rendered indistinct)]."

"those who in this our generation speak where many listen, and write what many read"

1940:  Book of common order of the Church of Scotland by authority of the General Assembly (Edinburgh:  Oxford University Press, 1940), 299:

"For arts and letters"

"DIRECT and bless, we beseech Thee, Lord, those who in this our generation speak where many listen, and write what many read; that they may do their part in making the heart of the people wise, its mind sound, and its will righteous; to the honour of Jesus Christ our Lord.  AMEN."

1979:  Book of common prayer (New York:  Church Publishing Incorporated, 1979), 827:

"For those who influence public opinion"

"Almighty God, you proclaim your truth in every age by many voices:  direct, in our time, we pray, those who speak where many listen and write what many read; that they may do their part in making the heart of the people wise, its mind sound, and its will righteous; to the honor of Jesus Christ our Lord.  Amen."

"Dominus illuminatio mea"

"We should then in the fullest sense not only with our voice but with our very soul cry out, The Lord is my light and my salvation; whom shall I fear? If he enlightens and saves me, whom shall I fear? Even though the dark shadows of evil suggestions crowd about, The Lord is my light [(Veniant caligines suggestionum, Dominus illuminatio mea)]. They can approach, but cannot prevail; they can lay siege to our heart, but cannot conquer it. Though the blindness of concupiscence assails us, again we say: The Lord is my light [(Veniat caecitas cupiditatum, Dominus illuminatio mea)].  For he is our strength. . . ."

     St. John the Serene (sometimes Peacemaker; Giovanni Scriba or Giovanni d'Acquarola?), Bishop of Naples (Iohannes Mediocris episcopus Neapolitanus, CPL no. ), late 8th century-17 December 849, Sermon 7 =PLS 4, cols. 785-786, as trans. Office of readings for the Thursday of Week Three in Ordinary time, Liturgy of the hours.

"Motivations for positing 'Celtic Christianity'"

Source

 "[2] A vision of 'Celtic Christianity' which was not so [1] determined by denominational politics was promulgated by the Breton scholar Ernest Renan, . . . in an essay published in 1854.  Renan, estranged from his Roman Catholic roots, held that 'to the Celts . . . Christianity did not come from Rome; they had their native clergy, their own particular usages, their faith at first hand.'  Furthermore,

The Church did not feel herself bound to be hard on the caprices of religious imagination, but gave fair scope to the instincts of the people, and from this liberty there resulted a cult perhaps the most mythological and the most analogous to the mysteries of antiquity to be found in the annals of Christianity.

Allowing for the nuances of of individual expression, Renan's conception has survived virtually unmodified down to the present day, and doubtless has a long future still before it:  the progress of scholarship has, however, rendered it increasingly unacceptable to most specialists.  For others, such a conception of 'Celtic Christianity' offers an alternative to aspects of actual Christian practice and belief with which they have become disenchanted, and draws added strength from deeply entrenched romantic ideas concerning the 'Celtic character' more generally."

     John Carey, with Thomas O'Loughlin, "Christianity, Celtic. §4. Motivations for positing 'Celtic Christianity," in Celtic culture: a historical encyclopedia, ed. John T. Koch, 5 vols. (Santa Barbara:  ABC-CLIO, 2006), vol. 2, pp. 434-435.