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  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • Afterwards man enters Devachan. This is clearly indicated in the Gospel
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • which exists since the time of St. John, the author of the Gospel of
  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • the Gospels are nothing other than accounts concerning the Mystery of
    • Gospels were to become known among the broad mass of the faithful. For the Gospels originate out
    • of a completely different constitution of soul. The Gospels can only be understood through a
    • allow the masses access to the Gospels. The Church fought furiously against the Gospels becoming
    • themselves about the Mystery of Golgotha through the Gospels. The Church opposed this because it
    • irreconcilable with a common knowledge of the Gospels. For the Gospel in its true form actually
    • consists of four Gospels which contradict one another. They knew that if they gave out the
    • Gospels to the great mass of the faithful, the faithful would straightaway be confronted with
    • the Gospels everything that was contradictory. And what the Gospels have now become is, in the
    • genuine places in the Gospels are those where someone is not praised, where something
    • prohibiting the Gospels. With the Gospels a dialectical-legal age could only have the effect of
    • continued through authority, and were terrified of the Gospels becoming generally known among the
    • the Gospels. Christianity moves westwards and it taken up by Rome in the dialectical spirit. It
    • Gospels were a unity. Even today it is strictly forbidden for Catholics to occupy themselves with
    • the four Gospels because, of course, the moment one goes into the four gospels with the modern
    • theology, the Gospels have been destroyed — when these people have the cheek, it cannot be
    • called anything else, to say that Anthroposophy explains the Gospels in an arbitrary way, that it
    • Golgotha is lost if the Gospels are not understood in a spiritual sense. One experiences people
    • view about how Anthroposophy puts things into the Gospels although they know perfectly well that
    • if no spiritual comprehension is given to the Gospels they must radically destroy the Christian
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • because of the impossibility of adhering to the old prohibition against reading the Gospels
    • demand to be able to receive and read the Gospels — an experience of Christ has not been
    • one cannot find Christ through spiritual science but only through the Gospels. Now someone should
    • just ask this hobgoblin: Which Gospel? One should ask him: What have you done to the Gospels with
    • Gospels. Is this not a most fundamental falsehood? It is a lie, knowing what modern criticism of
    • the Gospels has come up with, to stand there and say: Our salvation for eternity must come from
    • the Gospels without a science of the spirit.
  • Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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    • which we find in the Gospels; an attempt was also made to grasp it by
  • Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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    • us is not exhausted with what stands in the Gospel. He is not among
    • into the Gospels what he wished to bring upon earth, but he is in
    • to the Evangelists. The gospel is therefore not something that was
    • once there and then came to an end, the gospel is a continuous
  • Title: World Downfall and Resurrection
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    • the first verses of the Gospel of St John in the form in which
    • Gospel carefully, we find a statement that has been overlooked
    • subsequent centuries. Think of the first verses of the Gospel
    • of St John's Gospel — is not regarded as the creator of
    • words of the Gospel of St John. One cannot take this Gospel
    • the Earth. And the Gospel of St John is there as a token and a
    • verses of the Gospel of St John that the early Fathers of the
    • the words of the Gospel literally and in all earnestness. Yet
    • in spite of the unequivocal statement in the Gospel of St John
    • The Gospel of St John states quite clearly: The Logos, not the
  • Title: Buddha and the Two Boys: Lecture I: Buddha and the Two Boys of Jesus
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    • Gospels with special emphasis on the Gospel of Matthew. The topics
    • connection with the Gospel of John. By connecting to the Gospel of Luke, as
    • exactly only in connection with a gospel, which covers the history of Jesus
    • can be gained, why in the different gospels the prehistory of Jesus is
    • lectures. It is also intended to speak about the Gospel of Matthew or
    • possibly about the Gospel of Mark in the member lectures this winter. The
    • connection to the Gospel of John. But for the time being only sketchy can
    • Gospels, which can be understood correctly only with the help of the facts
    • before in the world. Following the Gospel of Luke, one could speak of three
    • known to the writer of Luke's gospel. He also knew that the Nirmanakaya
    • of the Gospel of Luke. He now saw the Bodhisattva as the real Buddha before
    • origin of Jesus in the Gospel of Luke and compares it with the one
    • presented in the Gospel of Matthew, a certain difference appears which has
    • In the gospel of Matthew
  • Title: Buddha and the Two Boys: Lecture II: The Gospels, Buddha and the Two Boys of Jesus
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    • Gospels with special emphasis on the Gospel of Matthew. The topics
    • cycle, where it was about the Gospel of Luke. In doing so, we pointed out
    • about the Gospel of John and subsequently about the image of the Christ
    • other Gospels, that in a certain sense one would get the same understanding
    • as if one had let the deepest Gospel, the Gospel of John, work on
    • other three gospels would not be in the sense of spiritual research. For
    • We have chosen the way with the Gospel of Luke
    • and the Gospel of John, that we have taken out of the enormous volume of
    • the Akashic Chronicle what can be found again in the Gospel of Luke and the
    • Gospel of John. By applying the research of the spiritual researchers to
    • these gospels in this way, one gets to know them in a certain sense. I have
    • shown that in the Gospel of Luke one has the opportunity to discuss
    • something different than in the Gospel of John. The Gospel of John begins
    • The Gospel of Luke, on the other hand, allows
    • this multitude of entities that the writer of the Gospel of Luke tells us
    • described in the Gospel of Luke, in the angelic host that is the
    • re-embodied. This is expressed in the Gospel of Matthew. For in the gospel
    • understandable for the writer of the gospel of Matthew, who added the
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  • Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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    • reminded of the Gospel writers. It is just that they wrote more
    • sense of a modern spiritual discourse. Just as the Gospels
  • Title: First Class, Vol. II: Lesson 18
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    • Paul speaks about this in the Gospel — that
  • Title: Polarities in Evolution: Lecture 2: East, West, and the Culture of Middle Europe, the Science of Initiation
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    • Gospels and people took their cue from life itself. As
    • generally interpret or translate the Gospels; they
    • Europe cannot be made to rise to the heights by Gospel
  • Title: Polarities in Evolution: Lecture 10: Transition from the Luciferic to the Ahrimanic Age and the Christ Event to Come
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    • Gospels. In theory, catholics are still not permitted to read the
    • Gospels. The Albigenses, Waldenses and others who would not accept this
    • aware what would happen if the Gospels became accessible to the masses.
    • In the first place there are four Gospels. The divine spirit reveals
    • done in the Gospels, for then contradictions, will arise. The moment you
    • deny the Gospels their reality, considering them to be the products of
    • Gospels rightly, they actually provide an example for us. The Gospels
    • rightly if we follow the example of the Gospels and place him among the
  • Title: Polarities in Evolution: Lecture 11: Modern Science and Christianity, Threefold Social Order, Goetheanism
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    • scene. It also addressed itself to the Gospels. Very many
    • people did and indeed still do today revere the Gospels
    • addressed itself to the Gospels — this was
    • comprehend, it interpreted the Gospels in its own way.
    • penetration, the Christ element in the Gospels has
    • say that the Gospels tell us something or other about the
  • Title: Problems of Our Time: Lecture III
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    • Caesar.” In many passages of the Gospels it is necessary

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