„Divine incarnations do not come to bring a new or exclusive religion, but to restore the One Religion of God-realization.
Many are the churches and temples founded in his name, often prosperous and powerful, but where is the communion that he stressed — actual contact with God? Jesus wants temples to be established in human souls, first and foremost; then established outwardly in physical places of worship. Instead, there are countless huge edifices with vast congregations being indoctrinated in churchianity, but few souls who are really in touch with Christ through deep prayer and meditation.“

The Second Coming of Christ: The Resurrection of the Christ Within You, (2004) by Yogananda

The Educational enterprise in the Light of the Gospel (13 November 1988) http://www.davidtinapple.com/illich/1988_Educational.html.
Kontext: Jesus was an anarchist savior. That's what the Gospels tell us.
Just before He started out on His public life, Jesus went to the desert. He fasted, and after 40 days he was hungry. At this point the diabolos, appeared to tempt Him. First he asked Him to turn stone into bread, then to prove himself in a magic flight, and finally the devil, diabolos, "divider," offered Him power. Listen carefully to the words of this last of the three temptations: (Luke 4,6:) "I give you all power and glory, because I have received them and I give them to those whom I choose. Adore me and the power will be yours." It is astonishing what the devil says: I have all power, it has been given to me, and I am the one to hand it on — submit, and it is yours. Jesus of course does not submit, and sends the devilcumpower to Hell. Not for a moment, however, does Jesus contradict the devil. He does not question that the devil holds all power, nor that this power has been given to him, nor that he, the devil, gives it to whom he pleases. This is a point which is easily overlooked. By his silence Jesus recognizes power that is established as "devil" and defines Himself as The Powerless. He who cannot accept this view on power cannot look at establishments through the spectacle of the Gospel. This is what clergy and churches often have difficulty doing. They are so strongly motivated by the image of church as a "helping institution" that they are constantly motivated to hold power, share in it or, at least, influence it.

NOW interview (2002)
Kontext: Ironically, the first thing that appealed to me about Islam was its pluralism. The fact that the Qur'an praises all the great prophets of the past. That Mohammed didn't believe he had come to found a new religion to which everybody had to convert, but he was just the prophet sent to the Arabs, who hadn't had a prophet before, and left out of the divine plan. There's a story where Mohammed makes a sacred flight from Mecca to Jerusalem, to the Temple Mount. And there he is greeted by all the great prophets of the past. And he ascends to the divine throne, speaking to the prophets like Jesus and Aaron, Moses, he takes advice from Moses, and finally encounters Abraham at the threshold of the divine sphere. This story of the flight of Mohammed and the ascent to the divine throne is the paradigm, the archetype of Muslim spirituality. It reflects the ascent that every Muslim must make to God and the Sufis... the mystical branch of Islam, the Sufi movement, insisted that when you had encountered God, you were neither a Jew, a Christian, a Muslim. You were at home equally in a synagogue, a mosque, a temple or a church, because all rightly guided religion comes from God, and a man of God, once he's glimpsed the divine, has left these man-made distinctions behind.

Quelle: The Yellow Book, 1974, p.79

Quote, Encyclopedia of Bharat Ratnas

The Second Coming of Christ: The Resurrection of the Christ Within You, (2004) by Yogananda

Matthew Simpson reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 34.

John 10:30
Brief Exposition #44

Sermon at St. Augustine Catholic Church (1890)

Fragments of Markham's notes
The Nemesis of Faith (1849)
Kontext: A man is born into the world — a real man — such a one as it has never seen; he lives a life consistently the very highest; his wisdom is the calm earnest voice of humanity; to the worldly and the commonplace so exasperating, as forcing upon them their own worthlessness — to the good so admirable that every other faculty is absorbed in wonder. The one killed him. The other said, this is too good to be a man — this is God. His calm and simple life was not startling enough for their eager imagination; acts of mercy and kindness were not enough, unless they were beyond the power of man. To cure by ordinary means the bruised body, to lift again with deep sympathy of heart the sinking sinner was not enough. He must speak with power to matter as well as mind; eject diseases and eject devils with command. The means of ordinary birth, to the oriental conception of uncleanness, were too impure for such as he, and one so holy could never dissolve in the vulgar corruption of the grave.
Yet to save his example, to give reality to his sufferings, he was a man nevertheless. In him, as philosophy came in to incorporate the first imagination, was the fulness of humanity as well as the fulness of the Godhead. And out of this strange mixture they composed a being whose life is without instruction, whose example is still nothing, whose trial is but a helpless perplexity. The noble image of the man is effaced, is destroyed. Instead of a man to love and to follow, we have a man-god to worship. From being the example of devotion, he is its object; the religion of Christ ended with his life, and left us instead but the Christian religion.

80th birthday celebration of Satya Sai Baba, Lautoka, 23 November 2005

An introduction to this book
The Religion of God (2000)

This has been cited at some sites as being in a speech to the House of Burgesses in May 1765, but the date and quote are both spurious. Patrick Henry never said anything like it; it was written in the 1950s. The writer David Barton misread a book and became in The Myth of Separation (1988) the first person to claim Henry wrote it (see "Fake Quotations: Patrick Henry on “Religionists”" (2009) http://fakehistory.wordpress.com/2009/06/14/fake-quotations-patrick-henry-on-religionists/). On internal evidence alone it could not have been written in the 18th century, for it is anachronistic to have Henry speaking of the colony of Virginia in 1765 as a "nation" that afforded "peoples of other faiths" the "freedom of worship." In fact this statement first appeared in the April 1956 issue of The Virginian in a piece partially about, not by, Patrick Henry, as the next sentence clearly shows: "In the spoken and written words of our noble founders and forefathers, we find symbolic expressions of their Christian faith. The above quotation from the will of Patrick Henry is a notable example." (The "above quotation from the will" which is cited, is also quoted here, as a quote dated 20 November 1798).
Misattributed

The Wisdom of Man (1980)

Lecture XIX, "Other Characteristics"
1900s, The Varieties of Religious Experience (1902)

Thoughts on Religion and Philosophy http://books.google.pt/books?id=MGkNAAAAYAAJ&pg=PA202&dq=%22Mahomet+established+a%22&hl=pt-PT&sa=X&ei=oZmPU-fCDemp7Ab7s4HQAg&ved=0CCsQ6AEwAA#v=onepage&q=%22Mahomet%20established%20a%20religion%22&f=false (W. Collins, 1838), Ch. XVI, p. 202

Quelle: Simply Christian: Why Christianity Makes Sense

Quelle: Ma'alim fi'l-Tariq (Signposts on the Road, or Milestones) (1964), Ch. 4, Jihad in the cause of Allah, p. 68.