"having become humble, he then becomes invincible"

"étant devenu humble, il devient ensuite invincible."

     Jacques-Bénigne Bossuet, "Panégyrique de l'apotre saint Pierre" (c. 29 June 1661), Bossuet:  oraisons funèbres panégyriques, ed. L’Abbé Bernard Velat, Biblioteque de la Pleiade 33 (Paris:  Librairie Gallimard, 1950), 568 (561-572), translation mine.  Background.

"far be it from me to glory except in the cross"

"We want to be powerful in the world, that is why we are weak according to Jesus Christ; and the love of the cross of Jesus being extinguished among the faithful, the whole force of Christianity has vanished [(toute la force chrétienne s'est évanouie)]."

     Jacques-Bénigne Bossuet, "Panégyrique de l'apotre saint Paul" (30 June 1657), Bossuet:  oraisons funèbres panégyriques, ed. L’Abbé Bernard Velat, Biblioteque de la Pleiade 33 (Paris:  Librairie Gallimard, 1950), 402 (385-407), translation mine.  "I will be restricting myself [(me réduis)] to making you see the weaknesses of this great apostle" (386).

"life has dominion over them

"That is why the dead, now under the dominion of one who has risen to life, are no longer dead but alive.  Therefore life has dominion over them. . . ."

"Igitur mortui quibus, qui vixit, dominatur, non sunt amplius mortui, sed viventes; et idcirco dominatur eis vita. . . ."

     Anastasius I of Antioch (d. 598), Oratio 5 de resurrectione Christi 6, as trans. in the Office of readings for the dead, Liturgy of the hours.  Latin (translation?) from PG 86, col. 1358C.  vixit is a challenging perfect here, but the reference is clearly to Rom 6:9, not to mention vv. 2, 8, 1-11, and 13, where vivo also occurs in the context of a discussion of the resurrection:

Therefore the dead over whom he has dominion who lives are no longer dead, but living; and for that reason life has dominion over them. . . .

"the infirmities of that great apostle"

St. Paul "knew that if this great world, and what it encloses in its vast bosom, is the work of [God's] power, he made a new world, a world redeemed by his blood and regenerated by his death, that is to say, his holy Church, which is the work of his weakness."

     Jacques-Bénigne Bossuet, "Panégyrique de l'apotre saint Paul" (30 June 1657), Bossuet:  oraisons funèbres panégyriques, ed. L’Abbé Bernard Velat, Biblioteque de la Pleiade 33 (Paris:  Librairie Gallimard, 1950), 387 (385-407), translation mine.  "I will be restricting myself [(me réduis)] to making you see the weaknesses of this great apostle" (386).

"in order to be faithful to such a grace one must prepare to suffer"

"And so we must learn, from the continual setbacks that—from the point at which Jesus Christ was entrusted to his protection—put Saint Joseph to the test, that one cannot preserve such a [(ce)] deposit without pain, and that in order to be faithful to such a [(sa)] grace one must be prepared to suffer."

"Car c’est ainsi qu’il nous faut apprendre, par les traverses continuelles qui ont exercé saint Joseph depuis que Jésus-Christ est mis en sa gardé, qu’on ne peut conserver ce dépôt sans peine, et que pour être fidèle à sa grâce, il faut se preparer à souffrir."

     Jacques-Bénigne Bossuet, "Panégyrique de saint Joseph" (19 March 1656), Bossuet:  oraisons funèbres panégyriques, ed. L’Abbé Bernard Velat, Biblioteque de la Pleiade 33 (Paris:  Librairie Gallimard, 1950), 376 (360-384), translation mine.  Bossuet then procedes to enumerate some of the ways that Joseph and Mary were, though poor, far better off than in the wake of their fiat.  This sermon is headed by 1 Tim 6:20:  "Depositum custodi. | Gardez le dépôt", "guard what has been entrusted to you."

St. Augustine on John, the voice, and the Word

"The tongue is being released because a voice is being born—for when John was already heralding the Lord, he was asked, Who are you? and he replied I am the voice of one crying in the wilderness.
     "John is the voice, but the Lord in the beginning was the Word.  John is a voice for a time, but Christ is the eternal Word from the beginning."

"soluitur lingua, quia nascitur uox: nam Ioanni iam praenuntianti dominum dictum est, «tu quis es?» et respondit, «ego sum uox clamantis in eremo».  uox Ioannes, dominus autem «in principio erat uerbum». Ioannes uox ad tempus, Christus uerbum in principio aeternum."

     St. Augustine, Sermon 293.2-3 (24 June 413), as trans. Universalis.  Cf. WSA III/8, 149-150, as trans. Hill.  Latin:  PL 38, col. 1328, ll. 46-53, as reproduced in CAG.  Several additional versions of this homily for 24 June (293A-E) survive, just for example 293A (Dolbeau 3/Mainz 7, WSA III/11, pp. 253 ff.).

• 293B (401 according to Éric Rebillard in Augustine through the ages)
• 293 (413 acc to Éric Rebillard Augustine through the ages)
• 293D (417 acc to Edmund Hill in WSA III/8 (admittedly only a "guess"))
• 293E (c. 420 acc to Edmund Hill in WSA III/8 (admittedly a "guess"))

I have not yet checked the Augustinus-Lexikon, let alone any of the scholarship.

"what does it profit if I should say that Jesus has come in that flesh alone which he received from Mary and I should not show also that he has come in this flesh of mine?"

"Quid . . . prode est, si in illa tantum carne, quam de Maria suscepit, dicam venisse Iesum et non ostendam etiam in hac mea carne quod venerit?"

     Origen, Homily 3.7 on Genesis, as trans. Ronald E. Heine, FC 71 (Washington, DC:  Catholic University Press, 1982), 101.  Latin of Rufinus from GCS 29 (1920), as ed. W. A. Baehrens, 49 ll. 26-28, not SC 7.