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).

Not mysteries (plural), but the mystery, one and whole

     "Our nature, in Jesus, was engodded, deified.  It shines throughout all space with the ineffable Glory of the Indwelling Godhead; but it was our nature, not ourselves.  And now, as the counterpart and complement of the Incarnation, as He took our manhood into God, He has sent His Spirit, The Holy Ghost, to dwell in us.  Truly it has been said, that men do amiss speak of mysteries of revelation.  For all is one mystery; all is one mysterious whole, of which you cannot detach part from part, without deforming the whole.  As well detach, if it were possible, one of the prismatic colours, and think that the light would remain ever the same, as think to sever from the rest one truth of God, the Father of lights, and think that the other truths would remain harmonious."

     E. B. Pusey, "[Grieve not the Spirit of God]," Sermon 14 in Sermons preached before the University of Oxford between A.D. 1859 and 1872 (Oxford:  J. Parker, 1872), 338-339.  Currently the OED gives Pusey 1874 as the first occurrence of the verb engod.  But here it is in 1872, also in Pusey.  Does it occur any earlier?  Yes, Pusey uses enGodded here in 1868, an "antedating" that I've just submitted via the OED's online form.  (But we need a far more sophisticated search than the rough-and-ready Hathi Trust searches I've just run.
     Interestingly, this was the Pusey's friend Newman's contention as well.)
     This by the way, is on the whole a good sermon, and would bear a re-reading.

"It is from us what befalls us"

      Mohammad Taqi Bahar (1884–1951), “It is from us what befalls us [(Az mast keh bar mast)],” as trans. Abbas Amanant in Iran:  a modern history (New Haven:  Yale University Press, 2017), chap. 6, p. 377.  Amanat cites Mohammad Taqi Bahar Malek al-Sho‘ara, Divan-e Ash’ar, ed. M. Bahar, 5th ed. (Tehran: Entesharat Tus, 1368/1984) 1:261–62.  I was put onto this by the Eli Lake podcast "Restless nation:  the making of modern Iran (Part 1)," Breaking history.  Beautiful poem.

"the higher you rise in your craft, skill or profession, the more you will be removed from its performance in order to manage it"

"since the Industrial Revolution, but particularly in the last fifty years, we have created a world around us which, in contrast to the natural world, reflects the left hemisphere’s priorities and its vision. Today all the available sources of intuitive life – the natural world, cultural tradition, the body, religion and art – have been so conceptualised, devitalised and ‘deconstructed’ (ironised) by self-consciousness, explicitness and the systems and theories used to analyse them, that their power to help us see intuitively beyond the hermetic world that the left hemisphere has set up has been largely drained from them. . . . The cerebral and the abstract – for example, management and its systems – have become more highly valued than the hands-on task that management exists to serve, with the odd effect that the higher you rise in your craft, skill or profession, the more you will be removed from its performance in order to manage it. . . ."

     Iain McGilchrist, "Preface to the new expanded edition," The master and his emissary:  the divided brain and the making of the modern world, New expanded edition (New Haven, CT:  Yale University Press, 2019 [2010]), xxiii.