“Neither antiquity nor any other nation has imagined a more atrocious and blasphemous absurdity than that of eating God. — This is how Christians treat the autocrat of the universe.”

Part VII, Chapter 2: On Killing
Mahayana, Śūraṅgama Sūtra

On the Infinite Universe and Worlds (1584)

Christian Missions: A Triangular Debate, Before the Nineteenth Century Club of New York (1895)

Some Reasons Why (1881)

Source: Outlines of a Philosophy of Art, 1925, p. 3

The History of Freedom in Christianity (1877)
Context: Constantine declared his own will equivalent to a canon of the Church. According to Justinian, the Roman people had formally transferred to the emperors the entire plenitude of its authority, and, therefore, the emperor’s pleasure, expressed by edict or by letter, had force of law. Even in the fervent age of its conversion the empire employed its refined civilization, the accumulated wisdom of ancient sages, the reasonableness and subtlety of Roman law, and the entire inheritance of the Jewish, the pagan, and the Christian world, to make the Church serve as a gilded crutch of absolutism. Neither an enlightened philosophy, nor all the political wisdom of Rome, nor even the faith and virtue of the Christians availed against the incorrigible tradition of antiquity. Something was wanted, beyond all the gifts of reflection and experience — a faculty of self government and self control, developed like its language in the fibre of a nation, and growing with its growth. This vital element, which many centuries of warfare, of anarchy, of oppression, had extinguished in the countries that were still draped in the pomp of ancient civilization, was deposited on the soil of Christendom by the fertilising stream of migration that overthrew the empire of the West.

Source: 13 December 1941, quoted in Hitler's Table Talk, 1941–1944

De Re Publica [Of The Republic], Book III Section 22; as translated by Francis Barham
Variant translations:
True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrongdoing by its prohibitions. And it does not lay its commands or prohibitions upon good men in vain, though neither have any effect on the wicked. It is a sin to try to alter this law, nor is it allowable to attempt to repeal any part of it, and it is impossible to abolish it entirely. We cannot be freed from its obligations by senate or people, and we need not look outside ourselves for an expounder or interpreter of it. And there will not be different laws at Rome and at Athens, or different laws now and in the future, but one eternal and unchangeable law will be valid for all nations and all times, and there will be one master and ruler, that is, God, over us all, for he is the author of this law, its promulgator, and its enforcing judge. Whoever is disobedient is fleeing from himself and denying his human nature, and by reason of this very fact he will suffer the worst penalties, even if he escapes what is commonly considered punishment.
As translated by Clinton W. Keyes (1928)<!-- ; in De Re Publica, De Legibus (1943), p. 211 -->
Context: There is a true law, a right reason, conformable to nature, universal, unchangeable, eternal, whose commands urge us to duty, and whose prohibitions restrain us from evil. Whether it enjoins or forbids, the good respect its injunctions, and the wicked treat them with indifference. This law cannot be contradicted by any other law, and is not liable either to derogation or abrogation. Neither the senate nor the people can give us any dispensation for not obeying this universal law of justice. It needs no other expositor and interpreter than our own conscience. It is not one thing at Rome and another at Athens; one thing to–day and another to–morrow; but in all times and nations this universal law must for ever reign, eternal and imperishable. It is the sovereign master and emperor of all beings. God himself is its author,—its promulgator,—its enforcer. He who obeys it not, flies from himself, and does violence to the very nature of man. For his crime he must endure the severest penalties hereafter, even if he avoid the usual misfortunes of the present life.