Te totum applica ad textum: rem totam applica ad te.

     Johann Albrecht Bengel, Praefatio to the octavo Greek Testament of 1734 (Η ΚΑΙΝΗ ΔΙΑΘΗΚΗ | NOVUM TESTAMENTUM GRÆCUM ita adornatum ut in textu medulla editionum probatarum retineatur . . . (Stuttgart:  Faber, 1734)), sec. XII.  See, for example, p. 11 of the printing of 1762.

     This is sometimes quoted as "Te totum applica ad textum, totum textum applica ad te."

"'her sobs in the night'"

     "Critics admire the aesthetic perfection of Vladimir[ Nabokov]'s novels but tend to neglect their moral and psychological genius.  Vladimir's two greatest books are warnings to himself, studies in the price he would have paid had he tried (somewhat as his cousin Nicolas had tried) to make real in his present-day life the vision of beauty he had seen long ago in Russia.  Lolita tells the story of a polyglot émigré who embraces what he takes to be an embodiment of his lost youthful vision in the person of an adolescent American girl.  As Humbert Humbert recalls only once (the point needs to be made only once), the result is 'her sobs in the night—every night, every night—the moment I feigned sleep.'"

     Edward Mendelson, "Lives & loves of the exile," The New York review of books 62, no. 14 (September 24, 2015), 47 (46-48).
     I have never read Lolita, and, so, must take Mendelson at his word.

May the work of the sacrament have the prevenience

Of our minds and bodies may the operation of the heavenly gift take possession, O Lord, we pray, so that not what we perceive [(noster sensus)], but its effect [(eius . . . effectus)] may always come first in us.  Through.

"Mentes nostras et corpora possideat, quaesumus, Domine, doni caelestis operatio, ut non noster sensus in nobis, sed eius praeveniat semper effectus.  Per."

"May the working of this heavenly gift, O Lord, we pray, take possession of our minds and bodies, so that its effects, and not our own desires, may always prevail in us.  Through."

     Post-Communion, Twenty-Fourth Sunday in Ordinary Time, Roman Missal.  Substantially (with the exception of iugiter for semper) the early 8th-century Gelasian sacramentary (Corpus orationum no. 3335 (vol. 5, pp. 150-151), where there are variants; Bruylants II, 677 (p. 189)).  First translation mine.

Pitiless consistency

"In the 1880s and 1890s, serious thinkers and popularizers influenced by Charles Darwin’s idea of natural selection proposed that the ancient questions of political thought had been resolved by this breakthrough in zoology. When Hitler was young, an interpretation of Darwin in which competition was identified as a social good influenced all major forms of politics.
     "For Herbert Spencer, the British defender of capitalism, a market was like an ecosphere where the strongest and best survived. The utility brought by unhindered competition justified its immediate evils. The opponents of capitalism, the socialists of the Second International, also embraced biological analogies. They came to see the class struggle as “scientific,” and man as one animal among many, instead of a specially creative being with a specifically human essence. Karl Kautsky, the leading Marxist theorist of the day, insisted pedantically that people were animals.
     "Yet these liberals and socialists were constrained, whether they realized it or not, by attachments to custom and institution; mental habits that grew from social experience hindered them from reaching the most radical of conclusions. They were ethically committed to goods such as economic growth or social justice, and found it appealing or convenient to imagine that natural competition would deliver these goods. Hitler entitled his book Mein Kampf—My Struggle. From those two words through two long volumes and two decades of political life, he was endlessly narcissistic, pitilessly consistent, and exuberantly nihilistic where others were not."

     Timothy Snyder, "Hitler's world," The New York review of books 62, no. 14 (September 14, 2015), 6  (6, 8-9).

"those cold and timid souls who know neither victory nor defeat" | "those cold and timid souls who knew neither victory or defeat"

     Theodore Roosevelt, "Citizenship in a republic," address delivered at the Sorbonne, Paris, April 23, 1910, African and European addresses (New York & London:  G. P. Putnams's Sons, The Knickerbocker Press, 1910), 39 ("know") | Presidential addresses and state papers and European addresses, [vol. 8,] December 8, 1908, to June 7, 1910, Homeward bound edition (New York:  The Review of Reviews Company, 1910),  2191 (cumulative) ("knew").  Given the discrepancy (I haven't looked for others), could he have delivered this in French?

Let no cliché go unregurgitated

     Earle E. Cairns, "A Christian approach to the interpretation of history," Crisis Christology 5, no. 3 (Spring 1948):  3-19.
     I put this up so that the next person won't find it so difficult to secure a complete citation.

"The humanism of Golgatha" that is alone capable of crowning and regenerating both "the humanism of the Acropolis" and a Church that has lost its way

     "In order to remake itself, Catholic theology will require the environment recreated by a culture in which the sympathetic objectivity made [possible] by the best of the human sciences is allied with an art and a poetry that will rediscover, beyond the clear consciousness [(la conscience claire)] of Descartes and the empty consciousness [(la conscience vide)] of Kant, the mysterious depths of the whole consciousness [(la conscience totale)].  But neither the one nor the other will be possible outside of a tradition renewed by life in the faith.  And that, we well know, cannot be rejuvenated and transmitted anew unless we resubmit ourselves [(nous remettions)] to the school of Christian ascesis, [an ascesis] required by the aspiration after the parousia, [an ascesis] such as [that] ancient monasticism received from primitive Christianity and adapted [for the] first time to the contemporary necessities of a world in perpetual transformation."

     Louis Bouyer, Religieux et clercs contre Dieu (Paris:  Aubier Montaigne, 1975), 42.  This forms an inclusio with the comments on "l'humanisme du Golgatha" that "crowns" and positively "regenerates" "l'humanisme de l'Acropole" (pp. 32-33) at the start of the long but rapidly sketched history of decline and failed reformation begun on pp. 30-33.  Interestingly, the history sketched by this convert from French Lutheranism seems remarkably Protestant.  For Bouyer is (after the early church) pretty critical of all but the 16th-century Catholic (and humanistic) reformers Erasmus and More, and their disciples (first full paragraph on p. 39).  But was Erasmus and ascetic?