"Between teleology and eschatology one must choose"

"Between teleology and eschatology one must choose (as Teilhard de Chardin demonstrated, a contrario and despite himself)."

"Between teleology and eschatology one must choose.  Either to enclose the absolute within history or to inscribe history itself in the absolute, the sole [absolute], the Trinity."

     Jean-Luc Marion, "Une fois pour toutes," Communio:  revue catholique internationale no. 249 (2017/1):  12, 24 (9-25).

"'Put your faith in the mercy of God, for He will not let us burn both in this world and the next.'"

     "They brought the chickweed up and set fire to it, and before those inside knew what was happening, the ceiling of the room was ablaze from end to end.  Flosi's men also lit huge fires in front of all the doors.  At this, the womenfolk began to panic.
     "Njal said to them, 'Be of good heart and speak no words of fear, for this is just a passing storm and it will be long before another like it comes.  Put your faith in the mercy of God, for He will not let us burn both in this world and the next [(Trúið þér ok því, at guð er miskunnsamr, ok mun hann oss eigi bæði láta brenna þessa heims ok annars)].'"

      Njal's saga 129 (trans. Magnus Magnusson & Hermann Pálsson (London:  Penguin Books, 1960), 266).  Original (which I know nothing about) from the critical edition upon which the above translation is based:  Brennu-Njáls saga, ed. Einar Ól. Sveinsson (Reykjavík : Hið íslenzka fornritafélag, 1954), 328-329.

"the whole hierarchical dance and harmony of our deep and joyously accepted spiritual inequalities"

"Have as much equality as you please — the more the better — in our marriage laws:  but at some [(which is to say at the 'personal and spiritual')] level consent to inequality, nay, delight in inequality, is an erotic necessity. . . .
"Let us wear equality; but let us undress every night."

     C. S. Lewis, "Equality," in Present concerns:  a compelling collection of timely, journalistic essays  (San Diego:  A Harvest Book, Harcourt, Inc., 1986), 19-20, underscoring mine.

under the necessary outer covering of legal equality, the whole hierarchical dance and harmony of our deep and joyously accepted spiritual inequalities should be alive.  It is there, of course, in our life as Christians:  there, as laymen, we can obey — all the more because the priest has no authority over us on the political level.  It is there in our relation to parents and teachers — all the more because it is now a willed and wholly spiritual reverence.  It should be there also in marriage.

Something like complementarian "difference" might be preferable to "inequality", however, and there are other claims in this essay that I'm unsure of.  But there's also a lot that's quite right about it.

A killing that doesn't seem to have been adjudicated at the Althing

     "From there they went on to Flotshlid and preached the [new] faith.  The strongest opposition came from Vetrlidi the Poet and his son Ari; so they killed Vetrlidi.  This verse was composed about it:

The tester of shields came south
To bring home the tools of war
To the the prayer-forge
In the poet-warrior's breast.
Then the tester of battle-faith
Brought the hammer of death
Crashing down on the anvil
Of Vertrlidi's head."

      Njal's saga 102 (trans. Magnus Magnusson & Hermann Pálsson (London:  Penguin Books, 1960), 219-220).  Original (which I know nothing about) from the critical edition upon which the above translation is based:  Brennu-Njáls saga, ed. Einar Ól. Sveinsson (Reykjavík : Hið íslenzka fornritafélag, 1954), .

Ambiguity is the fortress of heretics

     John Calvin is usually credited with this, but that attribution is looking increasingly suspicious to me, having spent quite a bit of time in Past Masters' Calvin:  Works and Correspondence database ("of heretics" and "of heresy"), Google, the Hathi Trust Digital Library, the Calvini Opera Database, and elsewhere, searching on not just the English above, but also, where appropriate, on haereticorum, herétiques, castellum, propugnaculum, and forteresse (without having looked closely yet at praesidium, ambiguitas and ambiguïté, plus any further declensions, variants in the orthography of 16th century French, and/or synonyms), etc.
     Take haereticorum as it appears in the online version of the Calvini Opera Database mounted by Yale.  Searching that for haereticorum, plus (to allow for hyphenation) reticorum, ticorum, and corum, I got a total of 70 hits on the former, but saw nothing like "fortress of heretics."  Assuming that I didn't miss something, the closest I got was (I think) this, from the first chapter of the Commentary on John, at "and the Word was with God" (CO 47 =CR 75, col. 3):

And yet the ancient writers of the Church were excusable, when, finding that they could not in any other way maintain sound and pure doctrine in opposition to the perplexed and ambiguous phraseology of the heretics [(adversus flexiloquas haereticorum ambages)], they were compelled to invent some words, which after all had no other meaning than what is taught in the Scriptures.

According to the Oxford Latin dictionary, ambages is closely related, via ambigo (AMBI + AGO) and then ambiguus, to ambiguitas.
     As for the 190 relevant hits on heretiques (heretiques, retiques, and tiques, but not yet any (if any) alternative 16-century spellings (and herétiques with the acute accent returned nothing)), I saw, merely skimming the complete Context (KWIC) Report, again nothing like "fortress of heretics".
     Potential equivalents in English (a list in progress):  refuge; heresies (rather than heretics); etc.

How can great minds be produced in a country where the test of a great mind is agreeing in the opinions of small minds?

Mill's actual words:

"Is it astonishing that great minds are not produced, in a country where the test of a great mind is, agreeing in the opinions of the small minds?"

     John Stuart Mill, "Civilization" (1836), in The collected works of John Stuart Mill, vol. 18, Essays on politics and society, part 1 (Toronto:  University of Toronto Press; London: Routledge and Kegan Paul,  1977), .  Editor's note:  "Dissertations and Discussions, I (2nd ed., 1867), 160-205, where the title is footnoted, 'London and Westminster Review, April 1836.' Reprinted from L&WR, III & XXV (April, 1836), 1-28 [(p. 12, col. 2 in the American edition)], where it is headed, 'Art. I. / Civilization,' and has right running title 'Civilization' and left running title 'Signs of the Times.' Signed 'A.' Original article identified in JSM’s bibliography as 'An article entitled "Civilization—Signs of the Times" in the London and Westminster Review for April, (No 5 and 48.)' (MacMinn, 47.)"
     I should add that, after finding this in vol. 18, I did not search vols. 19-33 (though very roughly similar ideas occur in vols. 6 and 10 when searched on great minds).
     The quotation occurs as in the headline in, for example, The ordeal of Mark Twain, by Van Wyck Brooks (1920), 148.

"Let death, the last enemy, be removed, and my flesh will be for ever my friend."

"Take away death, and the body is good. Let death, the last enemy, be removed, and my flesh will be for ever my friend. Nobody, after all, ever hated his own flesh."

"mortem tolle, et bonum est corpus. detrahatur mors nouissima inimica, et erit mihi in aeternum caro mea amica. nemo enim unquam carnem suam odio habuit."

     St. Augustine, Sermon 155.15, trans. Hill, WSA III/5, 93.  I was put onto this by Alban Massie, "Augustin, les manichéens et la manducation de la chair," Communio:  revue catholique internationale 43, no. 5 (septembre-octobre 2018):  80 (75-84).  Latin from the CAG as present in Past Masters.
     "You were already consoling yourself with the reflection, 'I would indeed like my body too to be in life; but because it can't be, at least let my spirit be, at least let my soul be.' Wait, though, don't worry. . . .  In this way you will be delivered from the body of this death (Rom 7:24), not by not having a body, or by having another one, but by not dying any more" (italics mine).