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• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • stream which then became the determining one for the development of the Roman Catholic Church of
  • Roman Catholic theologian, accept the same point of view, but in such a way that the Roman
  • vehemence in the Roman culture within which it had been prepared long before Aristotle, and,
  • spread of Romanism? There had entered that way of thinking which one has to comprehend through
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • From the Roman culture, and even already from the
  • thinking. And one can only understand the role played by what then developed out of the Roman
  • in which Rome developed to particular splendour and in which the Roman Empire arose — were
  • that in the Roman Empire the untenable situation arose which always arises when these three human
  • chaotically with one another. It can truly be said that the Roman Empire and particularly the
  • Graeco-Roman epoch. We need only consider that of 107 Eastern Roman Emperors only 34 died in
  • monasteries or the like. And out of the decline of the Roman world in Southern Europe developed
  • Western regions to begin with, is that Roman culture spreads as a sum-total of people towards
  • Spain, over present-day France, and also over a part of Britain. These were Roman people who
  • developed in this direction. But all this was interpenetrated by what entered into these Roman
  • that Germanic peoples force their way into the Roman element and that something then arises there
  • Roman element. Rome as such, the Roman human being, went under. But what remained of the Roman
  • essentially Germanic blood overlain by the Roman language-element. It can only really be
  • of the Latin, of the Roman, element to assert itself beyond the purely human in the course of
  • fourth post-Atlantean epoch, from the Graeco-Roman times, which, to be sure, are borrowings from
  • the East — from manuscripts — but have passed thoroughly through the Roman, the
  • Roman language-element that has endured beyond the actual Roman people, one finds the human being
  • human beings who have permeated themselves to a lesser degree with the Roman element than have
  • of necessity from Anglo-Saxondom, so from later Romanism there arose Ignatius of Loyola.
  • to human beings but is nevertheless bound more strongly than was the case in the Roman people,
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • the beginning of the so-called Middle Ages, the Romans above all had no money. Economics based on
  • money to pay the troops. The Romans paid their troops with money. In the Middle Ages feudalism
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • civilization but which was already prepared for in Greek and Roman times. Thus one can say:
  • During the course of Greek and Roman history, when the Mystery of Golgotha was accomplished on
  • of an intellectual development. This was particularly so in the Romans. And one can therefore say
  • towards the West — to the Greeks and the Romans — one could receive what was related
  • was actually the secularized ecclesiastical 'Empire of the Church', permeated by Roman judicial
  • here from the spiritual-scientific point of view how this continuous cross-flow of the Roman
  • — that is the Roman Popes and, by extension, the individual vassal princes of the Popes,
  • to the authority which in turn proceeded from the ordinations of the Roman Church.
  • dialectical-legal Roman element also bore in its bosom, as it were, its other side. It bore the
  • Golgotha were taken up by the Roman principle into a purely juristic dialectics; that they were
  • those of the Roman faith to read the Bible.
  • longer believed in Roman authority. And this continuation of the Roman authority-principle, but
• Title: Tree of Life/Knowledge: Lecture I: Tree of Life - I
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  • old Roman age.
  • By this Roman age I mean the time that
  • the Emperor Augustus, and flows on through the time of the Roman
  • Roman age like a last great light from the stream flowing from
  • revelation — that is the Latin-Roman poetry, which
  • day. It is all that developed as continuation of this Latin-Roman
  • world-conception had taken refuge in Rome. This Roman element was no
  • how something withered comes to expression in the far-spread Roman
  • how Roman thought is at great pains to seize with its ideas what lay
  • efforts, that so struggles, that in the Roman-Latin element overflows
  • form of the old Roman language with its marvellously structured
  • of the Etruscan and ancient Roman peoples. We meet with these there,
  • let us consider it still occupied by the descendants of the old Roman
  • with the ancient Romans. Ostrogoths, Visigoths, Lombardi, marched in,
  • of the old Romans, and the Latin culture had gone on working in them,
  • remained Romans they would have faced the danger of never being able
  • relations which had been created in old Roman times. So even in the
  • February, March, April, May, etc. The Romans could make something of
  • Europe, — of the Europe from which the Roman
• Title: Tree of Life/Knowledge: Lecture III: The Power of Thought
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  • such an historical personality as the Roman Emperor Augustus, whose
  • then, under the influence of the Roman Republic. One must in fact
  • books presenting the time of the Roman Republic as far as the Empire,
  • that the Roman Consuls and Roman Tribunes acted more or less in the
  • prevails whether Niebuhr or Mommsen speaks of the Roman Republic or
  • the Roman Republic if one does not furnish oneself with a certain
  • idea which was active in the conception of the old republican Roman,
  • and which he took over into the age which is called the Roman
  • ], were to the ancient Romans actual beings, who
  • spiritual world rulership. And the ancient Roman of the time of the
  • flow. This feeling lasted into the time of the Roman Republic when it
  • the Romans really had the thought, the feeling, the living
  • hold such sentiments, and this finally led to the end of the Roman
  • things. Whoever therefore in the later Roman Republic was no ordinary
  • any sense, which had true meaning in the time of the Roman Republic,
• Title: World Downfall and Resurrection
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  • found their way into the Roman Empire, became the founders of
  • in Plato and in Aristotle, nay even among the Romans, and was
• Title: Meditative Knowledge of Man: Lecture IV: The Art of Education Consists of Bringing Into Balance the Physical and Spiritual Nature of the Developing Human Being
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  • fancifulness, to false romanticism, to theosophy in the wrong way, can be
  • fancifulness and false romanticism through pressing the ego more strongly
• Title: Raphael's Mission in the Light of the Science of the Spirit
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  • Roman popes, Alexander VI, Julius II, Leo X and the whole papal
  • buried for centuries under rubble and debris on Roman soil were
  • lives on in what is Roman. Rome becomes permeated through and
  • into the Roman world, something else came, impressing its
  • already mentioned, in the time in which the Roman Empire drew
  • near, in the Roman period of Greece, an internalizing of the
  • with what had once beautified the city. The Roman population
  • tragedians infuses Roman life. We see the Roman world conquered
  • can take place. Thus, the Roman period around the time of the
  • the paganism of the Roman popes and cardinals, but as the
• Title: The Worldview of Herman Grimm in Relation to Spiritual Science
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  • romantic poet Clemons von] Brentano,[
  • undergone something of the development of German Romanticism.
  • and Greekness is incorporated into the Roman world, overcoming
  • second millennium, the first Christian millennium. The Roman
• Title: Imperialism: Lecture 1
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  • God's representatives. The Roman Catholic Church's propagation tended
  • was most strongly maintained was in the so-called Holy Roman Empire
  • ancient times on earth; “Roman” indicates the provenance,
  • empires. That already began in the old Roman Empire during
  • imperial Holy Roman Empire of the German Nation always had a double
  • Roman Empire of the German Nation went to Rome in order for the Pope
  • thought that the emperor of the Holy Roman Empire
  • grew from clear reality. As long as the Holy Roman Empire had meaning
  • have in the Holy Roman Empire something which gradually had its inner
• Title: Imperialism: Lecture 2
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  • the Roman empire. For the Roman emperors were, at least according to
  • of Charlemagne's successors as the Holy Roman Empire, as I have
  • already pointed out. That Holy Roman Empire was basically a network
  • relationships. Studying the history of the Holy Roman Empire —
  • — that the Holy Roman Empire no longer made any sense. And the
• Title: Imperialism: Lecture 3
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  • Gregory VII emerged. Therefore Roman Catholic dogma enables the
  • imperialism. The Holy Roman Empire used this framework to have
• Title: Impulse for Renewal: Lecture VI: Anthroposophy and Theology
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  • have nevertheless to be adhered to in the Roman Catholic Church
  • world, not because of Anthroposophy but because of the Roman
• Title: First Class, Vol. I: Lesson 7
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  • Roman Church will do everything in their power to make the
  • predominance of Prussia, to reestablish the Holy Roman Empire,
  • reestablishment of the Holy Roman Empire is not successful, and
  • Because when one can learn that the Holy Roman Empire, which
• Title: The Social Question: Lecture III: Fanaticism Versus a Real Conception of Life in Social Thinking and Willing
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  • swear words of an old Roman writer. Such things really exist as
• Title: The Social Question: Lecture V: The Social Will as the Basis Towards a New, Scientific Procedure
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  • Dr Roman Boos: May I be permitted to refer to a question
• Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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  • Phoenicians, Greeks, Romans — all will name their Gods. The four
  • remnants of the ancient wisdom still existed in Roman civilisation.
  • abstraction had crept into Roman culture, a spirit no longer capable
  • — was to perpetuate the essence of Roman culture, to establish
  • Beings. As Christianity began to find its way into Roman culture, the
  • It was a fundamental tenet of this Roman School that the teaching
  • wisdom was superseded by dogma in the culture of the Roman world. And
  • realised that Roman culture was rapidly falling to pieces under the
  • coloured by the Roman spirit. The living wisdom was wiped out, and
  • To them, Christ is Christ indeed, whereas the Romans speak merely of
  • many hands in the Roman world during the first Christian centuries and
  • by Romanism over the first conceptions of the Mystery of Golgotha!
• Title: Polarities in Evolution: Lecture 1: Evolution and Consciousness, Lucifer, Ahriman
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  • and two Roman Catholic priests were in the audience. They
• Title: Polarities in Evolution: Lecture 3: Political Empires
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  • ago a Roman Catholic bishop addressed a pastoral to his
  • Roman Catholic priest conducting an act of worship was
  • very much alive in Roman times. Whichever way you may
  • majority of the Roman people Nero's dreadful tyranny
  • earthly principle were seen to be one: the Holy Roman
• Title: Polarities in Evolution: Lecture 4: Western Secret Societies, Jesuitism, Leninism
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  • all seriousness to make certain aspects of the Roman
  • from gnostic teachings. The Roman Catholic sacrifice of
  • by a Roman Catholic bishop. [
  • in 869. The answer is yes. A Roman Catholic saying that
• Title: Polarities in Evolution: Lecture 8: The Opposition of Knowledge and Faith, Its Overcoming
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  • Roman Catholicism in recent times contains much that is
  • of Roman Catholic origin. The desire to keep
  • where they are presented to the people by every Roman
  • it is above all the Roman Catholic Parish priests who are
• Title: Polarities in Evolution: Lecture 9: East, West, and Middle
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  • Roman world. Vision was the characteristic of the
  • and assuming its true form in the Roman world —
  • Greek period, grew tough and indeed brutal in the Roman
• Title: Problems of Our Time: Lecture II
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  • Rome. Naturally the Greek and Roman world was far more highly
  • the brains of the Greeks and Romans were decadent,
  • first reflected from the Greeks and Romans, so the spiritual
  • metamorphosed into Romanism. Compared with the Greeks the
  • Romans were dull, prosaic people, but they did develop other
  • State.” A man, in the Roman sense, is not really
  • abstract connection. This view is essentially Roman, as is
  • the rest of his mental attitude. The Roman attitude has passed
  • the second thing we have absorbed — with Romanism, the
  • the cud of Greek knowledge, to allow the Roman political ideas
  • Greeks and Romans have eaten. Economic life must be modern. We
  • intellect and the Roman life of rights, and our task is to
• Title: Problems of Our Time: Lecture III
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  • circumstances belonging to it. In those days the Roman Caesar