"Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees."

     Pseudo-Gregory of Nyssa, considered as an accurate quotation.

     Nyssa specialist Prof. Giulio Maspero, of the Pontificia Università della Santa Croce in Rome, who has cited the following passage often himself, says "the quote is not literal, here is the source[:]  Gregorio di Nissa, In Canticum, GNO VI, 358, 12-359,4" (note to me dated 4 September 2022) =PG 44, col. 1028D.  That would be this passage from Homily on the Song of Songs 12, which, as translated by Richard A. Norris (Gregory of Nyssa:  Homilies on the Song of Songs (Atlanta:  Society of Biblical Literature, 2012), 378-379, which is keyed to GNO VI), runs as follows:

The great David himself often does the same sort of thing: calling the Divine by a thousand names and then confessing that he has fallen short of the truth. 'You,' he says, 'are a merciful and gracious God, generous and full of compassion and true' (Ps 85:15)—and 'strength' and 'rock' and 'refuge' (Ps 17:2– 3) and 'power' and 'helper' (Ps 45:2) and 'protector' and 'horn of salvation' (Ps 17:3c), and the like. Again he confesses that God’s name is not known in all the earth but rather wondered at [(τὸ ὄνομα αὐτοῦ ἐν πάσῃ τῇ γῇ οὐχὶ γινώσκεται ἀλλὰ θαυμάζεται)]: 'How wonderful,' he says, 'is your name in all the earth' (Ps 8:2, 10). In this manner too spoke the One who responded to Manoah’s question about his child when [Manoah] asked his name: '"It is to be wondered at [(θαυμαστόν ἐστι τοῦτο)]" (Judg 13:18[; LXX:  αὐτό ἐστιν θαυμαστόν]) and is greater than anything that human hearing can take in [(χωρηθῆναι)].' That is why the soul too names the Word in whatever way she can, but her ability does not match her aim. She seeks more than she is capable of. Nor indeed is she able to want all that he is, but only as much as her faculty of choice can intend. Since, then, the One called upon is beyond the reach of the caller’s desire, she says: I called upon him, but he did not answer me.

     Prior to hearing back from Prof. Maspero I had examined and dismissed that passage.  On his authority, though, I now take it to be the core around which this "quotation" has been built up over time.  (Note, however, that although Prof. Maspero has himself cited this passage in support of the claim that according to Gregory of Nyssa "only wonder knows," that's not quite what Gregory says precisely here (alone).  Cf. Lexicon Gregorianum, sv θαῦμα, A.4.b.β. "von d. Wundern Gottes," "allg. von d. wunderbaren Wirken Gottes," "im Zus[ammen]h[ang]. mit d. Gotteserkenntnis (Gott wird mehr (in sein Werken) 'erstaunt', als (in seinem Wesen) erkannt).")
     Prior to the assistance provided by Prof. Maspero, the closest I’d been able to get to a proper citation—attributed to both Gregory of Nyssa and Jürgen Moltmann online—had been via Jürgen Moltmann, who gives

"Concepts create idols.  Only wonder understands"
"Die Begriffe schaffen Götzenbilder, allein das Erstaunen versteht etwas"

     Jürgen Moltmann, The Spirit of life:  a universal affirmation (Minneapolis:  Fortress Press, 2001 [1992; German:  1991]), 73 (and in other books), citing PG 44, col. 377 (and in the original German, too).
     PG 44, col. 377 is roughly secs. 163-167 (on pp. 95-96) of the Classics of Western spirituality translation of The life of Moses by Abraham J. Malherbe and Everett Ferguson, and the closest thing on those two pages occurs at the top of p. 96 (at the bottom of sec. 165):

"Every concept which comes from some comprehensible image by an approximate understanding and by guessing at the divine nature constitutes an idol of God and does not proclaim God."

ὡς παντὸς νοήματος τοῦ κατά τινα περιληπτικὴν φαντασίαν ἐν περινοίᾳ τινὶ καὶ στοχοσμῷ τῆς θείας φύσεως γινομένου εἴδωλον θεοῦ πλάσσοντος καὶ οὐ θεὸν καταγγέλλοντος.

     Note that "wonder" doesn’t occur right here (though "marvel [(θαῦμα)]" does occur in sec. 170, to give but one possibility in the immediate vicinity).
     Malherbe and Ferguson take their section numbers from the edition published in SC 1, ed. Jean Daniélou (p. 212, sec. 165).  Greek as on p. 88 ll. 2-5 of Bd. 7/1 of the "Jaeger" edition of the Opera, ed. H. Musurillo.

"that which I cannot conceive is not an illusion"

"[A case of contradictories which are true.  God exists : God does not exist.  Where is the problem?  I am quite sure that there is a God in the sense that I am quite sure that my love is not illusory.  I am quite sure that there is not a God in the sense that I am quite sure nothing real can be anything like what I am able to conceive when I pronounce this word [(nom)].  But that which I cannot conceive is not an illusion.]"

"[. . . Mais cela que je ne puis concevoir n’est pas une illusion.]"

     Simone Weil, Gravity and grace, trans. Emma Craufurd (London:  Routledge and Kegan Paul, 1963 [1952]), 103 (Thibon:  "Atheism as purification").  Cahier 4 (1941) =Cahiers I, nouvelle edition, revue et augmentee (Paris:  Plon, 1970), 258.  The significance of the brackets is not, so far as I have been able to tell, anywhere clarified.  Presumably, then, they are Weil's own.

In the light of your truth confirm us

"May the communion in your Sacrament that we have consumed, save us, O Lord, and confirm us in the light of your truth.  Through."

"Sacramentorum tuorum Domine communio sumpta nos saluet, et in tuae veritatis luce confirmet.  Per."

May the communion of your sacraments, having been taken/received/consumed, save us, O Lord, and in the light of your truth confirm [us].  Through.

     Post communion, Nineteenth Sunday in Ordinary time, Roman missal, second translation mine.  =No. 1216 in the edition of the 8th/9th-century Liber sacramentorum Engolismensis:  Manuscrit B.N. Lat. 816:  Le sacramentaire Gélasien d’Angoulême ed. Saint-Roche (CCSL 159C (1987), 180), who, on pp. XI-XII, proposes the period 768-781 for the sacramentary's composition.  =Corpus orationum no. 5166, where the Gregorianum (no. 654 in the edition ed. Deschusses) is also listed (among many others).

Every town its own translator

"I wish every town would have its interpreter. . . ."

"Utinam oppida singula interpretem suum haberent. . . ."

     Martin Luther to John Lang, 18 December 1521, LW 48, 356 =WA Br 2, 413 ll. 7-8.

"that most precarious of historical endeavors"

"Though Cherokee gender identities and social roles came with a degree of malleability, there exists no documentary evidence to support insinuations that Cherokees like [Nancy] Ward assumed a [late-twentieth-century] two-spirit identity.  Such people may have been asegi, or 'extraordinary,' but historians reject the connection that some gender theories and LGBT scholars make when they posit that extraordinary Cherokees like Ward were two spirits.
     "Historians have good reasons for rejecting such assertions.  The disciplinary boundaries of historical analysis demand that the historian present a body of evidence in which patterns can be discerned and conclusions made (tentative and contested as they usually are).  Given this, historians generally agree that Ward’s diplomacy was in keeping with her role as a Beloved Woman and was not evidence of her two-spirit identity.  Though there exists no debate among historians over whether Cherokees like Ward were two spirits, however, scholarly debate does go on in other humanities and social science disciplines.  For example, gender theorists and LBGT scholars, not bound by the same evidentiary burdens as historians, remain open to speculation that prominent Cherokees like Ward were two spirits.
     "For historians, though, the written sources used to reconstruct Cherokee life during the eighteenth and early nineteenth centuries are virtually silent on the existence of two-spirit people.  Indeed, specific references to berdaches or two spirits are absent from the settler colonial archive of the eighteenth- and early nineteenth-century Woodland South.  To historians, then, the assertion that Ward was a two spirit remains unsupported by [documentary] evidence and is generally dismissed as speculation."

     Gregory D. Smithers, "'Two spirits':  gender, ritual, and spirituality in the Native south," Early American studies 12, no. 3 (Fall 2014) =Beyond the binaries:  critical approaches to sex and gender in early America:  635-636 (626-651), italics mine.  What Smithers says here about the documentary evidence for Cherokee two-spiritism he would (I think) say also about early "two-spiritism" in general, all of the relevant differences considered.
     But this is, for him, only so much throat-clearing (and my selection only, therefore, so much special pleading), given that Smithers proceeds to appeal to (ancient and) contemporary Native American epistemologies other than those of professional Western historiography, to contemporary instantiations of oral tradition, to "critical" techniques of up- and sidestreaming (637), to "interdisciplinarity," to the importance of "a critical imagination (what we might also call a critical historical consciousness)," and so forth.  (As another way of stressing that I've taken these comments out of context, I've illustrated this post with the cover of his latest book (Boston:  Beacon Press, 2022), which, by the way, I can't claim to have read.)
     Though he doesn't seem to be as "critical" here about the extent to which the very oral traditions in question may have come to reflect the preoccupations of an ambient Western culture as he is about the extent to which the documentary evidence does, he is quite honest about how very little of the latter there is (however compromised) to work with, and the degree to which traditional historians have been either skeptical or at least cautious in the face of the lack of Western-style evidence.
     (The heading comes from p. 637, and refers to the technique of upstreaming.)

Burn those books, but not my Scotus!

Luther's "original intention had been to include in the pyrotechnics a copy of Duns Scotus, as representative of the despised Scholastics, but none of the Wittenberg professors had been willing to sacrifice their copy of such a valuable book."

     Andrew Pettegree on the book-and-bull burning of 10 December 1520, Brand Luther:  1517, printing, and the making of the Reformation (New York:  Penguin Press, 2015),  131, citing pp. 203 and 205 of his own The book in the Renaissance (New Haven:  Yale University Press, 2010), and p. 251 of Richard Friedenthal's Luther (London:  Weidenfeld, 1967).
 

Luther lenis

"If we are seeking an explanation of why so many Germans were drawn to Luther, despite the wild, extravagant denunciations of the established church and the bitter, angry polemic against his critics, we have to recognize that this was not the Luther that many readers saw.  Rather they embraced the patient, gentle expositor whose explorations of the Christian life offered them comfort and peace."

     Andrew Pettegree, Brand Luther:  1517, printing, and the making of the Reformation (New York:  Penguin Press, 2015),  120.