In the first place Tradition?

"Our first plea and entreaty was that he [(Sébastien Châteillon/Sebastian Castellio)] should not rashly reject the age-long interpretation of the whole of the Church."

"Principio obtestati eum sumus, ut ne perpetuum universae ecclesiae consensum temere pro nihilo duceret."

Above all we begged him not rashly to consider as nothing the unbroken consensus of the universal church.

     John Calvin for the ministers of the church of Geneva, Letter no. 531 of early 1544 recommending Sébastien Châteillon/Sebastian Castellio (who had been denied admission to the Genevan company of pastors) for another (teaching?) post in Lausanne, as trans. G. R. Potter and M. Greengrass, eds., John Calvin, Documents of modern history (London:  1983), 101, as quoted in Diarmaid MacCulloch, The Reformation:  a history (New York:  Viking, 2003), 235 =705n34.  This appears to me to be CO 11, col. 675 (674-676), above (translation mine).  Cf. Wulfert de Greef, The writings of John Calvin:  an introductory guide, trans. Lyle D. Bierma, expanded ed. (Louisville:  Westminster John Knox, 2008), 33-34.  At issue was "the unbroken consensus of the universal church" on the canonicity of the Song of Songs, and (for MacCulloch) what Trent would in a few years make of that.  Note, however, that I have not yet read this in the context of the letter or Calvin's theology as a whole!

"Are we selves or are we souls?"

Wiseblood Books

"We are engaged in a fight about the nature of man. What is in man? Either a self or a soul. Are we selves or are we souls? And that is the question that lies before us."

     Pierre Manent, "Who is Pierre Manent?," a conversation with Jonathan Silver, Mosaic, 15 December 2022.

"Ethics is [not] formally independent of the facts of human life and . . . human physiology."

The British Academy

"5. Ethics is formally independent of the facts of human life and, for example, human physiology."

     Elizabeth Anscombe, "Twenty opinions common among modern Anglo-American philosophers" (Rome, 7/12 April 1986), as reprinted in Faith in a hard ground:  essays on religion, philosophy, and ethics by G.E.M. Anscombe, ed. Mary Geach and Luke Gormally, St Andrews studies in philosophy and public affairs 11 (Exeter, UK; Charlottesville, VA:  Imprint Academic, 2008), .  Anscombe:  "there are a number of opinions which are inimical to Christianity which are very often found implicitly or explicitly among analytical philosophers.  A seriously believing Christian ought not, in my opinion, to hold any of them. . . .  In saying these opinions are inimical to the Christian religion I am not implying that they can only be judged false on that ground.  Each of them is a philosophical error and can be argued to be such on purely philosophical grounds."

"the most memorable thing Luther never said"

"He spelled out to the Emperor that without a conviction from 'scripture or plain reason (for I believe neither in Pope nor councils alone)', he could recant nothing.  It was such a momentous ending to his words that not long after his death, the first editor of his collected works, Georg Rörer, felt compelled to construct two tiny summary sentences in German, which have become the most memorable thing Luther never said:  'Here I stand; I can do no other.'"

     Diarmaid MacCulloch, The Reformation:  a history (New York:  Viking, 2004), 127.  MacCulloch cites Eike Wolgast, Die Wittenberger Luther-Ausgabe:  zur überlieferungsgeschichte der Werke Luthers im 16. Jahrhundert (Nieuwkoop, 1971), col. 122.  But read also Thomas Kaufmann, "Luther auf dem Wormser Reichstag:  Person und publizistische Wirkung," in Hier stehe ich:  Gewissen und Protest – 1521–2021. Begleitband zur Landesausstellung 3. Juli bis 30. Dezember 2021, Museum der Stadt Worms im Andreasstift (Worms:  Worms Verlag, 2021), 280 (274–289; citation from Wikipedia).  Clearly, I am very far from done with this one!

The embolism (ἐμβολισμός) or Libera nos pre- and post-Vatican II

Extraordinary Form (1962)

Novus Ordo

Deliver us, we beseech Thee, O Lord, from all evils, past, present and to come; and by the intercession of the blessed and glorious ever Virgin Mary, Mother of God, and of the holy Apostles, Peter and Paul and of Andrew, and of all the Saints, mercifully grant peace in our days, that through the assistance of Thy mercy we may be always free from sin, and secure from all disturbance.  Through. Libera nos, quaesumus Domine, ab omnibus malis, praeteritis, praesentibus, et futuris:  et intercedente beata, et gloriosa semper Virgine Dei Genitrice Maria, cum beatis Apostolis tuis Petro et Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem in diebus nostris:  ut ope misericordiae tuae adjuti, et a peccato simus semper liberi, et ab omni perturbatione securi.  Per.

Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Saviour, Jesus Christ. Libera nos, quaesumus Domine, ab omnibus malis, da propitius pacem in diebus nostris, ut, ope misericordiae tuae adiuti, et a peccato simus semper liberi et ab omni perturbatione secure:  exspectantes beatam spem et adventum Salvatoris nostri Iesu Christi.

     It's surely more complicated than this historically (ODCC4 cites only "Jungmann (1958 edn), 2: 352–63; Eng. tr., 2: 284–93"), but this one comparison, at least, is rather striking.

"[T]he revelation of God is possible only when accompanied by a revelation of what it means to be a human being. Revelation implies that the truth is not fully evident in either case."

      Catholic University of America Press description of Revelations of humanity:  anthropological dimensions of theological controversies (2022), by Richard Shenk, O.P.  I have not read any of these essays, though it would be nice to find words like these in the book itself.

In Christ Jesus there is neither male without female nor female without male?

Servants of God Cyprian and
Daphrose Rugamba (m. 7 April 1994)

"there is neither male nor female; for you are all one in Christ Jesus."

οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ.

     Gal 3:28 RSV.

"in the Lord woman is not independent of man nor man of woman;"

οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ·

     1 Cor 11:11 RSV.

     I was put onto this by Bernd Wannenwetsch, "Old docetism—new moralism:  questioning a new direction in the homosexuality debate," Modern theology 16, no. 3 (July 2000):  357 (353-364), but have not reflected carefully upon these two passages (including the differences of vocabulary) in their respective contexts.  It should be noted that Wannenwetsch himself twice inadvertently substitutes "Christ" for "Lord" in 1 Cor 11:11 ("If we hear that 'in Christ the man is not without the woman and the woman is not without the man' (1 Cor. 11:11), we have not simply a Christian confirmation of a natural fact—males are typically attracted by females and vice versa; rather we have the pneumatological ('in Christ') revelation of God’s primal will against all possible misinterpretations of this 'natural fact'"), though there are no variant readings to that effect in NA28.