“This will to live was the first thing that Judaism gave to Christianity: hence that contradiction, which even today seems to many an inexplicable riddle, between a doctrine of inner conversion, toleration and mercifulness, and a religion of exclusive self-assertion and fanatical intolerance.”

— Houston Stewart Chamberlain , book The Foundations of the Nineteenth Century

The Foundations of the Nineteenth Century (Die Grundlagen des neunzehnten Jahrhunderts) (1899)

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Houston Stewart Chamberlain 21

English author of books on political philosophy 1855–1927

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“A man who is convinced of the truth of his religion is indeed never tolerant. At the least, he is to feel pity for the adherent of another religion but usually it does not stop there. The faithful adherent of a religion will try first of all to convince those that believe in another religion and usually he goes on to hatred if he is not successful. However, hatred then leads to persecution when the might of the majority is behind it.
In the case of a Christian clergyman, the tragic-comical is found in this: that the Christian religion demands love from the faithful, even love for the enemy. This demand, because it is indeed superhuman, he is unable to fulfill. Thus intolerance and hatred ring through the oily words of the clergyman. The love, which on the Christian side is the basis for the conciliatory attempt towards Judaism is the same as the love of a child for a cake. That means that it contains the hope that the object of the love will be eaten up…”

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“There is a huge difference between being tolerant and tolerating intolerance”

Ayaan Hirsi Ali (1969) Dutch feminist, author

https://archive.is/20130704013203/www.ejpress.org/article/10660

“The problem of religion and the problem of orthodox Christianity are not one and the same thing. Much that we see around us today of unbelief and criticism, and the negation of our so-called truths, is based upon the fact that religion has been largely superseded by creed, and doctrine has taken the place of living experience. It is this living experience which is the keynote of this book.”

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“If there is real love, it is not difficult to exercise tolerance, for tolerance is the daughter of love -- it is the truly Christian trait, which, of course, Christians of today do not practice.”

Rudolf Virchow (1821–1902) German doctor, anthropologist, public health activist, pathologist, prehistorian, biologist and politician

Liebt man sich wirklich, so ist es ja nicht schwer, die Toleranz zu üben, denn die Toleranz ist die Tochter der Liebe -- es ist die eigentlich christliche Eigenschaft, die freilich von der heutigen Christenwelt nicht geübt wird.
in a letter to his father dated 7 April 1851, published in Briefe an seite Eltern, 1839 bis 1864 (1907).

“Abrahamic religions – Islam, Christianity, and Judaism – are neither religions of peace nor religions of violence. They are storytellers of the past and forewarners of the future.”

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“Unlimited tolerance must lead to the disappearance of tolerance. If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them.”

Karl Popper book The Open Society and Its Enemies

Vol. 1, Notes to the Chapters: Ch. 7, Note 4
The Open Society and Its Enemies (1945)
Context: The so-called paradox of freedom is the argument that freedom in the sense of absence of any constraining control must lead to very great restraint, since it makes the bully free to enslave the meek. The idea is, in a slightly different form, and with very different tendency, clearly expressed in Plato.
Less well known is the paradox of tolerance: Unlimited tolerance must lead to the disappearance of tolerance. If we extend unlimited tolerance even to those who are intolerant, if we are not prepared to defend a tolerant society against the onslaught of the intolerant, then the tolerant will be destroyed, and tolerance with them. — In this formulation, I do not imply, for instance, that we should always suppress the utterance of intolerant philosophies; as long as we can counter them by rational argument and keep them in check by public opinion, suppression would certainly be unwise. But we should claim the right to suppress them if necessary even by force; for it may easily turn out that they are not prepared to meet us on the level of rational argument, but begin by denouncing all argument; they may forbid their followers to listen to rational argument, because it is deceptive, and teach them to answer arguments by the use of their fists or pistols. We should therefore claim, in the name of tolerance, the right not to tolerate the intolerant. We should claim that any movement preaching intolerance places itself outside the law, and we should consider incitement to intolerance and persecution as criminal, in the same way as we should consider incitement to murder, or to kidnapping, or to the revival of the slave trade, as criminal.