“There is to be found in every religion the manifestation of the struggle toward freedom.”

Lectures on the philosophy of religion, together with a work on the proofs of the existence of God http://www.archive.org/stream/lecturesonthephi00hegeuoft#page/n5/mode/2up. Translated from the 2d German ed. by E.B. Speirs, and J. Burdon Sanderson: the translation edited by E.B. Speirs. Published 1895 p. 84-85
Lectures on Philosophy of Religion, Volume 1 (1827)
Context: Spirit is knowledge; but in order that knowledge should exist; it is necessary that the content of that which it knows should have attained to this ideal form, and should in this way have been negated. What Spirit is must in that way have become its own, it must have described this circle; then these forms, differences, determinations finite qualities, must have existed in order that it should make them its own. This represents both the way and the goal-that Spirit should have attained to its own notion or conception, to that which it implicitly is, and in this way only, the way which has been indicated in its abstract moments, does it attain it. Revealed religion is manifested religion, because in it God has become wholly manifest. Here all is proportionate to the notion; there is no longer anything secret in God.

Pearls of Wisdom

A New Model of the Universe (1932)

"Moral Decay" (1937); Later published in Out of My Later Years (1950)
1930s
Context: All religions, arts and sciences are branches of the same tree. All these aspirations are directed toward ennobling man's life, lifting it from the sphere of mere physical existence and leading the individual towards freedom. It is no mere chance that our older universities developed from clerical schools. Both churches and universities — insofar as they live up to their true function — serve the ennoblement of the individual. They seek to fulfill this great task by spreading moral and cultural understanding, renouncing the use of brute force.
The essential unity of ecclesiastical and secular institutions was lost during the 19th century, to the point of senseless hostility. Yet there was never any doubt as to the striving for culture. No one doubted the sacredness of the goal. It was the approach that was disputed.

As quoted in The Structure of Religious Knowing : Encountering the Sacred in Eliade and Lonergan (2004) by John Daniel Dadosky, p. 89.
Context: When the sacred manifests itself in any hierophany, there is not only a break in the homogeneity of space; there is also a revelation of an absolute reality, opposed to the nonreality of the vast surrounding expanse. The manifestation of the sacred ontologically founds the world. In the homogenous and infinite expanse, in which no point of reference is possible and hence no orientation can be established, the hierophany reveals an absolute fixed point, a center.

Social Law in the Spiritual World (1904)
Context: Mysticism has been for the most part sporadic. It has found an exponent now here, now there, but it has shown little tendency toward organizing and it has manifested small desire to propagate itself. There have been types of mystical religion which have persisted for long periods and which have spread over wide areas, but in all centuries such mystical religion has spread itself by a sort of spiritual contagion rather than by system and organization.
It has broken forth where the Spirit listed, and its history is mainly the story of the saintly lives through which it has appeared. The Quaker movement, which had its rise in the English Commonwealth, is an exception. It furnishes some material for studying a "mystical group" and it supplies us with an opportunity of discovering a test and authority even for mystical insights

Faith in America speech, 2007
Context: Freedom requires religion just as religion requires freedom. Freedom opens the windows of the soul so that man can discover his most profound beliefs and commune with God. Freedom and religion endure together, or perish alone.

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