"no fan of diversity"

Universität Wien

"The religious symbol-system of Israel was, with reference to the multiplicity [(Vielfalt)] of Ancient [Near] Eastern [polytheism]—indeed ancient polytheism [more generally]—comparatively simple:  YHWH is one and . . . unique (Dt 6:4), exclusive, shuts out all other gods. . . .  The God of the Bible is no fan of [riotous] diversity [(Vielfalt)]."

"Against the background of the of the genesis and phenomenology of the religious symbol system attested to in the Bible, [our contemporary] praise of [sexual] diversity looks to me like a surreptitious praise of polytheism.  It is [well-]suited to the self-understanding of the postmodern, [and] stands for all of that in opposition to the biblical tradition.  The God of Israel is one; he is constant [(true)], he does not dissemble, he wears no masks, he has nothing evil up his sleeve.  The fulfillment that the biblical faith promises is not to be confused with the profusions [(Vielfalt)] of ancient cosmotheism.  [It is] only through the needle's-eye of simplicity [(Einfalt)] that man acquires access to the plenitude of the God attested to in the Bible:  so confess both Judaism and Christian together (cf. Mk 12:28-34, 1 Thess 1:9, Rom 6:21)."

     Ludger Schwienhorst-Schönberger, "Die Bibel queer lesen?  Zu einem umstritten Heft des katholischen Bibelwerks," Communio blog, 29 May 2026.

The Differentiation

"Blessed are You, L‑rd our G‑d, King of the universe, who makes a distinction between sacred and mundane, between light and darkness, between Israel and the nations, between the Seventh Day and the six workdays. Blessed are You, L‑rd, who makes a distinction between sacred and mundane."

בָּרוּךְ אַתָּה יי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל בֵּין אוֹר לְחֹשֶׁךְ בֵּין יִשְׂרָאֵל לָעַמִּים בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה בָּרוּךְ אַתָּה יי הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל

     The Havdalah.

queer, quer

Universität Wien

"The queer [(queere)] reading of the Bible appears to be in fact a form of reading that stands in opposition [(quer)] to Holy Scripture."

     Ludger Schwienhorst-Schönberger, "Die Bibel queer lesen?  Zu einem umstritten Heft des katholischen Bibelwerks," Communio blog, 29 May 2026.

Frequent Communion

© Marie-Lan Nguyen / Wikimedia Commons / CC-BY 2.5

 "Qui tribus dominicis non communicaverint, excommunicantur."

"Those who have not partaken of Holy Communion for three Sundays [running] are excommunicated." 

     The c. 8th-century Bigotian Penitential (so-called), as quoted by Fr. Edmond Dublanchy, S.M., citing Die Bussordnungen der abendländischen Kirche, ed. Wasserschleben (Halle:  1851), 448, in "Communion eucharistique. II. Communion fréquente,” in Dictionnaire de théologie catholique 3 (1908), col. 522 (cols. 515-552).  For the context, see The Irish penitentials, ed. Bieler, Scriptores Latini Hiberniae 5 (Dublin:  Dublin Institute for Advanced Studies, 1963), 219:

9. CONCERNING THE LORD'S DAY
     1. If anyone by negligence fasts on the Lord's Day, he must fast for the entire week; if (he does so) a second time, forty days; if, after that, sixty days.  2. Those who have not communicated for three Sundays, are excommunicated.

     communicaverit is PAS3P.  Cf. Penitential of Theodore I.xii.1, as quoted in the DMLBS, sv communicare:  "qui iij Dominicis non [communic]averint, excommunicentur" (excommunicentur being pPS3P).
     Presumably that "Qui" would have to be "Worthies who".  I.e. presumably in context it would not be directed against those who, say, haven't been able to get to confession.

Frequent communion

"In the current language of the theologians, above all since the time of St. Alphonso Liguori, there has been a consensus around reserving [(on est convenu de, one has agreed to reserve)] the phrase [(nom)] 'frequent communion' for that which is received [(faite)] at least many times per week."

     Fr. Edmond Dublanchy, S.M., "Communion eucharistique. II. Communion fréquente,” in Dictionnaire de théologie catholique 3 (1908), col. 515 (cols. 515-552).

From "once in the yeare at the least" (1549 Book of common prayer) to "at the least three tymes in the yeare, of whiche Easter to bee one" (1552 Book of common prayer and following)

     This (unless I've missed something) in correction of the usually reliable Oxford dictionary of the Christian church, which since the 1st edition of 1957 right on up through the 4th edition of 2022 has claimed that "the BCP in 1549 and later editions fixed the minimum at three times a year" (1957).

"Firmly I believe and truly"

Sanctus fortis, Sanctus Deus,
     De profundis oro te,
Miserere, Judex meus,
     Parce mihi, Domine.
Firmly I believe and truly
     God is Three, and God is One;
And I next acknowledge duly
     Manhood taken by the Son.
And I trust and hope most fully
     In that Manhood crucified;
And each thought and deed unruly
     Do to death, as He has died.
Simply to His grace and wholly
     Light and life and strength belong,
And I love, supremely, solely,
     Him the holy, Him the strong.
Sanctus fortis, Sanctus Deus,
     De profundis oro te,
Miserere, Judex meus,
     Parce mihi, Domine.
And I hold in veneration,
     For the love of Him alone,
Holy Church, as His creation,
     And her teachings, as His own.
And I take with joy whatever
     Now besets me, pain or fear,
And with a strong will I sever
     All the ties which bind me here.
Adoration aye be given,
     With and through the angelic host,
To the God of earth and heaven,
     Father, Son, and Holy Ghost.
Sanctus fortis, Sanctus Deus,
     De profundis oro te,
Miserere, Judex meus,
     mortis in discrimine.

     John Henry Newman, The dream of Gerontius (January 1865) 1.