"All the baptized in the Church have citizenship, on their sharing [1] the Creed and [2] the morality that comes from it."

 "Nella Chiesa tutti i battezzati hanno cittadinanza, se ne condividono il Credo e la morale conseguente."

      Robert Cardinal Sarah, as interviewed by Giacomo Gambassi on 12 September 2025.  Avvenire; Rorate Caeli.

A wilde faith

"The Catholic church is for saints and sinners [alone].  For respectable people, the Anglican church will do."

      Oscar Wilde, as quoted by Richard A. Kaye in "The path to Rome:  investigating the deathbed conversion of Oscar Wilde," Times literary supplement no. 6386 (August 22, 2025), 8 (7-8).  Richard Ellmann adds "alone", citing an undated letter of Reginald Turner to T. H. Bell "in Bell's unpublished MS. on Wilde (Clark)" (Oscar Wilde (New York:  Alfred A. Knopf, 1988, 583 and 621).  I have followed this trail no further.

Ouch

Source

     "Do you want to honor Christ’s body? Then do not scorn him in his nakedness, nor honor him here in the church with silken garments while neglecting him outside where he is cold and naked. For he who said: This is my body, and made it so by his words, also said: You saw me hungry and did not feed me, and inasmuch as you did not do it for one of these, the least of my brothers, you did not do it for me. What we do here in the church requires a pure heart, not special garments; what we do outside requires great dedication.
     "Let us learn, therefore to be men of wisdom and to honor Christ as he desires. For a person being honored finds greatest pleasure in the honor he desires, not in the honor we think best. Peter thought he was honoring Christ when he refused to let him wash his feet; but what Peter wanted was not truly an honor, quite the opposite! Give him the honor prescribed in his law by giving your riches to the poor. For God does not want golden vessels but golden hearts.
     "Now, in saying this I am not forbidding you to make such gifts; I am only demanding that along with such gifts and before them you give alms. He accepts the former, but he is much more pleased with the latter. In the former, only the giver profits; in the latter, the recipient does too. A gift to the Church may be taken as a form of ostentation, but an alms is pure kindness.
     "Of what use is it to weigh down Christ’s table with golden cups, when he himself is dying of hunger? First, fill him when he is hungry; then use the means you have left to adorn his table. Will you have a golden cup made but not give a cup of water? What is the use of providing the table with cloths woven of gold thread, and not providing Christ himself with the clothes he needs? What profit is there in that? Tell me: If you were to see him lacking the necessary food but were to leave him in that state and merely surround his table with gold, would he be grateful to you or rather would he not be angry? What if you were to see him clad in worn-out rags and stiff from the cold, and were to forget about clothing him and instead were to set up golden columns for him, saying that you were doing it in his honor? Would he not think he was being mocked and greatly insulted?
     "Apply this also to Christ when he comes along the roads as a pilgrim, looking for shelter. You do not take him in as your guest, but you decorate floor and walls and the capitals of the pillars. You provide silver chains for the lamps, but you cannot bear even to look at him as he lies chained in prison. Once again, I am not forbidding you to supply these adornments; I am urging you to provide these other things as well, and indeed to provide them first. No one has ever been accused for not providing ornaments, but for those who neglect their neighbor a hell awaits with an inextinguishable fire and torment in the company of the demons. Do not, therefore, adorn the church and ignore your afflicted brother, for he is the most precious temple of all."

     St. John Chrysostom, Homily 50 on Matthew, as trans. Liturgy of the hours for Saturday of Week 21 in Ordinary time.  Ed. Field (1839), vol. 2, p. 64 ll. 15 ff.(57-66) = PG 58, col. 508 ll. 46 ff.  NPNF 10 (1844), trans. Prevost:

"Wouldest thou do honor to Christ’s body? Neglect Him not when naked; do not[,]  while here thou honorest Him with silken garments, neglect Him perishing without of cold and nakedness. For He that said, 'This is my body,' and by His word confirmed the fact, 'This same said, “Ye saw me an hungered, and fed me not;' and, 'Inasmuch as ye did it not to one of the least of these, ye did it not to me.' For This indeed needs not coverings, but a pure soul; but that requires much attention.
     "Let us learn therefore to be strict in life, and to honor Christ as He Himself desires. For to Him who is honored that honor is most pleasing, which it is His own will to have, not that which we account best. Since Peter too thought to honor Him by forbidding Him to wash his feet, but his doing so was not an honor, but the contrary,
     "Even so do thou honor Him with this honor, which He ordained, spending thy wealth on poor people. Since God hath no need at all of golden vessels, but of golden souls.
     "And these things I say, not forbidding such offerings to be provided; but requiring you, together with them, and before them, to give alms. For He accepts indeed the former, but much more the latter. For in the one the offerer alone is profited, but in the other the receiver also. Here the act seems to be a ground even of ostentation; but there all is mercifulness, and love to man.
     "For what is the profit, when His table indeed is full of golden cups, but He perishes with hunger? First fill Him, being an hungered, and then abundantly deck out His table also. Dost thou make Him a cup of gold, while thou givest Him not a cup of cold water? And what is the profit? Dost thou furnish His table with cloths bespangled with gold, while to Himself thou affordest not even the necessary covering? And what good comes of it? For tell me, should you see one at a loss for necessary food, and omit appeasing his hunger, while you first overlaid his table with silver; would he indeed thank thee, and not rather be indignant? What, again, if seeing one wrapped in rags, and stiff with cold, thou shouldest neglect giving him a garment, and build golden columns, saying, 'thou wert doing it to his honor,' would he not say that thou wert mocking, and account it an insult, and that the most extreme?
     "Let this then be thy thought with regard to Christ also, when He is going about a wanderer, and a stranger, needing a roof to cover Him; and thou, neglecting to receive Him, deckest out a pavement, and walls, and capitals of columns, and hangest up silver chains by means of lamps, but Himself bound in prison thou wilt not even look upon.
     "And these things I say, not forbidding munificence in these matters, but admonishing you to do those other works together with these, or rather even before these. Because for not having done these no one was ever blamed, but for those, hell is threatened, and unquenchable fire, and the punishment with evil spirits. Do not therefore while adorning His house overlook thy brother in distress, for he is more properly a temple than the other."

Ales diei nuntius lucem

          Prudentius.  Inge B. Milfull, The hymns of the Anglo-Saxon church:  a study and edition of the 'Durham hymnal.'  Cambridge studies in Anglo-Saxon England 17 (Cambridge:  Cambridge University Press, 1996) no. 18, pp. 149-150.

Jesus associated with the established just as much as with the outcast

     "This royal [Paulino-Lutheran] freedom governs also Jesus’ relation to the drive for profit, which he[, too,] quite obviously considers a behavior consistent with the [(zum . . . gehörendes)] the essence of man.  Characteristic in this respect is the Parable of the Talents, in which the rich man rebukes the servant who, having not made a profit on [(mit dem . . . nicht gewuchert hat)] the money entrusted to him, behaves so wholly uncapitalistically, and says to him, 'you ought to have invested my money with the bankers, and . . . I should have received what was my own with interest.'  Not less characteristic is the fact that Jesus associated with the established [(den Etablierten)] just as much as with the outcast.  It was above all [(Erst)] this, that he associated with the former just as unreservedly as with the latter, that was the real provocation [presented by] his behavior (Mt 27:57; Lk 7:36 ff., 11:37, 14:1-14, 19:1 ff.; Mk 14:3 ff)."

     Eberhard Jüngel, "Gewinn im Himmel und auf Erden:  theologische Bemerkungen zum Streben nach Gewinn," Zeitschrift für Theologie und Kirche 94, no. 4 (Dezember 1997):  551 (532-552).  Though this paragraph must be read in the light of those both before and after, the whole of section IV, and indeed the article at large, it is nonetheless a striking one.

"I'm standing my ground on the verge."

     Simon Foster (Tom Hollander) in In the loop (2009).

God is still, and will be forever incarnate

"The condescension of that Union, whereby His Divine and Human Natures are never to be divided, is for Eternity.  In all Eternity we shall, in the Light of the Godhead, see the especial lustre of those glorious Suns, the sacred Five, the Blessed Wounds, which for us He received.  In all Eternity, it will be a special glory to us, that it is our Nature, which forever exists enGodded, the own Body and Soul of God."

     E. B. Pusey, Address III, "God’s Love for each soul in the Incarnation," Eleven addresses during a retreat of the Companions of the Love of Jesus engaged in perpetual intercession for the conversion of sinners (Oxford:  James Parker, 1868), 26.  This, as I've said earlier, is an occurrence of the verb engod six years earlier than that (also from Pusey) in the OED at the moment (though I just submitted the correction).