"after baptism the crossing of the desert, by a life . . . lived in hope"

"There remains, you see, after baptism the crossing of the desert, by a life that is lived in hope, until we come to the promised land, to the land of the living where God is our portion, to the eternal Jerusalem; until we get there, the whole of this life is the desert for us, the whole of it a trial and a temptation. But in the one who has overcome the world the people of God has overcome all things. Just as in baptism, after all, our past sins, like enemies pursuing us from the rear, are obliterated, in the same way after baptism, in the journey of this life, when we eat the spiritual food and drink the spiritual drink, we overcome everything that bars our way."

"restat enim post baptismum transitus per eremum, per uitam quae agitur in spe, donec ueniamus ad terram promissionis, terram uiuentium ubi nobis est portio dominus, in aeternam Ierusalem; quo donec ueniamus, tota ista uita eremus nobis est, et tota tentatio. sed in eo qui uicit saeculum, uincit omnia populus dei. nam sicut in baptismo, tanquam hostes a tergo insequentes, praeterita peccata delentur: sic post baptismum, in itinere uitae huius, cum escam spiritualem manducamus, et potum spiritualem bibimus, omnia nobis aduersantia superamus." 

     St. Augustine,  Sermon 363.3 (possibly Easter Vigil, 412/416), trans. Hill, WSA III/10, 273. Latin from PL 39, 1637, ll 29-39.

Sign of the cross

"At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign."

"Ad omnem progressum atque promotum, ad omnem aditum et exitum, ad vestitum et calciatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, quacumque nos conversatio exercet, frontem signaculo terimus." 

     Tertullian, De corona 3 (AD 211), trans. Thelwall (ANL 11/ANF 3).  Tertullian, writing in his (final) Montanist period, here cites Christian tradition on the signaculo (sign of the cross) in support of the Christian tradition against wearing "a crown upon [the] head, except at a time of trial" (i.e. military service:  "not one of the Faithful has ever").  If the latter must be abandoned, then so should the former (and all other such "mere" traditions); if the latter abstention, then the former practice, too.  Trans. Conacher in his 2020 translation of the article on "La signation dans l’église des premiers siècles" by Cyrille Vogel (La maison-dieu no. 75 (1963):  37-51):

"Every time we go out or go anywhere, before and after all our activities, when we dress and put on our shoes, when we wash, at table, when we light the lamps, when we go to bed, when we sit down, whatever we are doing, we trace the sign of the cross on our foreheads."

According to Vogel, if we are willing to cite the gnostics (as we should be, for there is nothing uniquely gnostic--or for that matter Montanist, or even pagan--about the signatio), testimony to the custom can be pushed back fifty years behind 211 (Vogel 38n6 on Montanism; 41-42, incl. 42n19, on Gnosticism; and 44 (i.e. sec. 2) on paganism).

"Whoever has gone astray in the faith may thereafter believe whatever he wants to, everything is equally valid."

"Wer des glaubens gefeilet hat, der mag darnach glewben was er wil, gilt eben gleich."

     Martin Luther, Sermon Von dem Sacrament des leibs vnd bluts Christi, widder die Schwarmgeister (1526), in WA 19 (1897), 484 ll. 19–20, as trans. Brad Gregory in chap. 2 of The unintended Reformation:  how a religious revolution secularized society (Cambridge, MA:  The Belknap Press of Harvard University, 2012).  =LW 36 (The sacrament of the body and blood of Christ—against the fanatics), 336, as trans. Frederick C. Ahrens:

"Anyone who has failed to grasp the faith may thenceforth believe whatever he likes, it makes no difference." 

"forget not thou thy earth"

"O Brother of ours, O natural son of the Father, whose sons thou makest us by adoption, O Head of our Body, we see that thou art king of Heaven:  forget not thou thy earth, whereinto thine inestimable love to us did bring thee down."

     Luis de Vives (Ludovicus Vives, or Jean Luis Vives), as quoted (presumably in the 16th (?) century Bradford translation) by Eamon Duffy at The stripping of the altars:  traditional religion in England 1400-1580, 2nd ed. (New Haven:  Yale University Press, 1992), 236-237, citing A booke of Christian prayers in William Keatinge Clay, ed., Private prayers: put forth by authority during the reign of Queen Elizabeth (Cambridge: Printed [for the Parker Society] at the University Press, 1851), 514.

"I'm a deeply flippant person"

"I'm a deeply flippant person, Anna.  Whereas you, you are deep.  You know, you have depth.  And when you've fallen in love with someone, I've got no advice for that."

     Kingsley Faraday (Daniel Henshall) to his sister Anna Ivin (Sarah Snook) in Episode 1.3 of The beautiful lie. Kingsley's fling meant nothing to him, but Anna is conducting hers with real passion.

O BONE JESU

"O good Jesu, o sweet Jesu, o Jesu, son of the Virgin Mary, full of mercy and truth . . . who for us sinners deigned to pour out your blood on the altar of the cross:  I invoke your holy name.  This name of Jesu is a sweet name . . . for what is Jesu but Saviour . . . O good Jesu, call to mind what is yours in me, wipe away all that I have made alien."

"O BONE JESU.  O dulcis Jesu.  O Jesu, Fili Marie virginis, plenus misericordia et veritate.  O dulcis Jesu, miserere mei secundum magnam misericoridiam tuam.  O benigne Jesu, te deprecor per illum sanguinem preciosum, quem pro nobis peccatoribus effundere dignatus es in ara crucis, vt abijcias omnes iniquitates meas:  et ne despicias [me] humiliter te petentem:  et hoc nomen tuum sanctissimum Jesum inuocantem.  Hos nomen Jesus nomen dulce est:  hoc nomen Jesus nomen salutare est.  Quid enim Jesus, nisi Saluator?  O bone Jesu, qui me creasti et redemisti tuo precioso sanguine ne permittas me damnari, quem tu ex nichilo creasti.  O bone Jesu Christe, ne perdat me iniquitas mea, quem fecit et creauit omnipotens bonitas tua.  O bone Jesu, recognosce quod tuum est in me:  et absterge quod alienum est a me.  O bone Jesu, miserere mei, dum tempus est miserendi:  ne perdas me in tempore tui tremendi iudicij.  O bone Jesu, si merui ego miser peccator de vera tua iustitia penam eternam pro peccatis meis grauissimis:  adhuc appello confisus de tua iustitia vera ad tuam misericordiam ineffabilem vtique misereberis mei, vt pius Pater et misericors Dominus.  O bone Jesu, que enim vtilitas in sanguine meo:  dum descendero in corruptionem eternam.  Non enim mortui laudabunt te:  neque omnes qui descendunt in infernum.  O misericordissime Jesu, miserere mei.  O dulcissime Jesu, libera me.  O pijssime Jesu, propicius esto michi peccatori.  O Jesu, admitte me miserum peccatorem inter numerum electorum tuorum.  O Jesu, salus in te sperantium.  O Jesu, salus in te credentium, misere mei.  O Jesu, dulcis remissio omnium peccatorum meorum.  O Jesu, Fili virginis Marie, infunde in me gratiam tuam, sapientiam, charitatem, castitatem ac humilitatem, ac etiam in omnibus aduersitatibus meis patientiam sanctam, vt possim te perfecte diligere, et in te gloriari ac delectari in secula seculorum.  Amen."

      "The fervent and affectionate prayer 'O Bone Jesu', invariably found in the printed Sarum Horae, and directly derived from St. Anselm's Meditations," as translated by Eamon Duffy, The stripping of the altars:  traditional religion in England 1400-1580, 2nd edition (New Haven:  Yale University Press, 1992), 236 =Christopher Wordsworth, ed., Horae Eboracenses:  the Prymer or Hours of the Blessed Virgin Mary according to the use of the illustrious church of York; with other devotions as they were used by the lay-folk in the Northern Province in the XVth and XVIth centuries (Durham:  Pub. for the [Surtees] Society by Andrews & Co., 1920), 83-84.

"Each of them, [the] man and [the] woman, should acknowledge and accept his[/her] sexual identity"

"By creating the human being man and woman, God gives personal dignity equally to the one and the other. Each of them, man and woman, should acknowledge and accept his sexual identity."

"Deus, creaturam humanam virum creans et mulierem, utrumque pari donavit personali dignitate. Ad unumquemque pertinet, ad virum et mulierem, suam sexualem agnoscere et acceptare identitatem."

     Catechism of the Catholic Church no. 2393 (under the Sixth Commandment; English, Latin).  Identitas is post-classical, apparently 4th century and following.  Blaise doesn't carry the modern sense, but the DMLBS (the other dictionary of medieval Latin to which I have immediate access from here at home) offers the following, no. 3a of 9:  "identity, condition or fact that person or thing is itself and not something else" (the OED gives the 8th century for that sense, and 1756 for 'individuality, personality' as a sense of the French identité).