"God, who does not know sleep, . . . rouses us from sleep that we may ask"

"By [the Parable of the Importunate Friend at Midnight (Lk 11:5-8/13)] we are to understand that if a man, roused from sleep, is forced [(excitatur)] to give unwillingly in answer to a request, God, who does not know sleep, and who rouses us from sleep that we may ask [(qui nec dormire nouit et dormientes nos excitat, ut petamus)], gives much more graciously."

     St. Augustine, Letter 130 to Proba (c. 412) VIII/15, trans. Sister Wilfrid Parsons, FC 18 (1953), 388 (376-401).  Latin from CSEL 44, 58 (40-77).

A refusal to reduce one's morals to the measure of one's behavior

     "For if a man lives with a woman for a time, until he finds another worthy either of his high station in life or his wealth, whom he can marry as his equal, in his very soul he is an adulterer, and not with the one whom he desires to find but with her with whom he now lives in such a way as not to be married to her.  The same is true for the woman, who, knowing the situation and willing it, still has relations unchastely with him, with whom she has no compact as a wife.  On the other hand, if she remains faithful to him and, after he has taken a wife, does not plan to marry and is prepared to refrain absolutely from such an act, surely I could not easily bring myself to call her an adulteress; yet who would say that she did not sin. . . ."

     St. Augustine, De bono conjugali 5, as trans. Wilcox (FC 27), p. 15.  Larissa Carina Seelbach, "'Das webiliche Geschlecht ist ja kein Gebrechen, sondern Natur:  Augustins Wertschätzung der Frau (the title, also (?), of a 302-page dissertation published in 2002), Augustinus-Studientag 2004, Toscanasaal der Residenz, Würzburg, as published on the Zentrum für Augustinus-Forschung website, but also on pp. 71-91 of Würde und Rolle der Frau in der Spätantike:  Beiträge des II. Würzburger Augustinus-Studientages am 3. Juli 2004, ed. Cornelius Mayer unter Mitwirkung von Alexander Eisgrub =Res et signa 3 =Cassiacum 39, no. 3 (Würzburg, 2007).  "Later, however, Augustine left no doubt about the reprehensibility of his earlier behavior.  In his treatise De bono conjugali he put [it] with unmistakable clarity. . . .  This is precisely what Augustine himself had done, in that he had treated his second concubine as, so to speak, a 'temporary solution.'"
     Presumably the way he treated his first concubine (?) Augustine covered in the paragraph immediately preceding?

The "oblique" "diagonal of the now"

"If nothing is decided in time, nothing is saved in time.  It is necessary, therefore, to save time from its indecision."

"According to the diagonal of the νῦν, each instant can (and must) be experienced as the last—as the occasion of the decision for or against [the decision that] Christ [made, in obedience to the will of his Father, once for all], as the opportunity to put an end to the time of indecision.  The Last Judgment can intervene at every moment in which that decision can be made, i.e. at any [(chaque, every)] instant whatever of our meaningless [(insensé)] time.  'Behold, now (νῦν) is "the time of favor"; behold, now is "the day of salvation" (Is 49:8)' (2 Cor 6:2).  From [the moment of] my death I am all of a sudden introduced into the absolute, where everything has been decided [(où tout s’est joué)]."

     Jean-Luc Marion, "Une fois pour toutes," Communio:  revue internationale catholique no. 249 (2017/1):  15, 23 (9-25).  The poem "Colossians 3:3," "Our life is hid with Christ in God," is of course by George Herbert.

"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), .