"there are many people who reach God as Christians without being in charge of anything"

Vivarini & D'Alemagna, 1446

"we whom the Lord has deigned, thanks to no merits of ours, to set in this high station (about which a very strict account indeed has to be rendered) have two things about us that must be clearly distinguished: one, that we are Christians, the other, that we are placed in charge [(praepositi)]. Being Christians is for our sake; being in charge is for yours. It is to our advantage that we are Christians, only to yours that we are in charge. And there are many people who reach God as Christians without being in charge of anything [(multi qui christiani, et non praepositi)], and no doubt have all the easier a journey for traveling light, and carrying less of a burden. But we bishops, apart from being Christians, as which we shall render God an account of our manner of life, are also in charge of you, and as such will render God an account of our stewardship."

     St. Augustine, Sermon 46.2 On the shepherds, trans. Edmund Hill, WSA III/2, 263-264.

"I rather experience than understand it"

      "Now, if anyone should ask me how this [presence of the flesh of Christ in the Supper] takes place, I shall not be ashamed to confess that it is a secret too lofty for either my mind to comprehend or my words to declare.  And, to speak more plainly, I rather experience than understand it [(experior magis quam intelligam | i’en sens plus par experience que ie n’en puis entendre)]. . . .
". . . such is the presence of the body (I say) that the nature of the Sacrament requires a presence which we say manifests itself here with a power and effectiveness so great [(quam tanta virtute tantaque efficacia hic eminere dicimus | laquelle nous y disons estre & apparoistre en si grande vertu & efficace)] that it not only brings an undoubted assurance [(indubitatam . . . fiduciam | indubitable confiance)] of eternal life to our minds, but also assures us [(securos nos reddat | nous rend certains & asseurez)] of the immortality of our [(nostrae | nostre)] flesh.  Indeed, it is now quickened by his [(eius | la . . . de Iesus Christ)] immortal flesh, and in a sense partakes of his [(eius | son)] immortality."

     John Calvin, Institutes IV.xvii.32, trans. Battles =COS 5, 390-391 | p. 894 in chap. 18 of the French edition of 1545.  I'm guessing that asseurez is a plural of the adjective asseuré (Gremais & Keane, Dictionnaire du moyen françois, s.v. asseurer) rather than of the verb asseurer.  A less (?) likely possibility might be the adjective asseur, though that might make it (and nous) a feminine (asseures).

     I was put onto this by Francis Higman, "Calvin et l’expérience," in Expérience, coutume, tradition au temps de la Renaissance, ed. M. T. Jones-Davies for the Centre de recherches sur la Renaissance (Editions Klincksieck, 1992), 250 (245-256).
     I, on the other hand, more "embrace" (amplector | acquiesce à la promesse de Iesus Christ) than "experience" it.

"They exchanged the truth . . . for a lie"

"In sum, what is new here is the turning of what really is a construct—the abstract 'individual'—into a new natural, so as to turn what is really natural—constitutive relations [to our parents, to the opposite sex, and to our children]—into a 'construct,' beginning with the reconfiguration of these relations on consensual terms."

     Margaret H. McCarthy, "Gender ideology and the humanum," Communio:  international Catholic review 43, no. 2 (Summer 2016), 294 (274-298).