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• Title: Karmic Relationships, Volume IV: Contents
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  • the evolution of Christianity. The 8th Œcumenical Council as the
  • earthly projection of a spiritual event. Ancient Cosmic Christianity and
  • through the individualities of Christian Aristotelians and Platonists.
  • Christianity illuminated in the School of Chartres through traditions of
  • Christian century. Cardinal Mazarini, Hertling. Gregory the Great, Ernst
• Title: Karmic Relationships, Volume IV: Introductory Note
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  • been said in the lectures here since the Christmas Foundation Meeting
• Title: Karmic Relationships, Volume IV: Note by Publishers (1957)
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  • Cosmic Christianity
• Title: Karmic Relationships, Volume IV: Introductory Lecture
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  • have come here to-day for the first time since the Christmas Foundation
  • of introduction. Through this Christmas Foundation the Anthroposophical
  • must find embodiment in human civilisation. Since the Christmas
  • Society at the time of the Christmas Meeting.
  • Christmas Foundation, the concrete working of karma in historical
  • connected with it has taken shape. Since the Christmas Foundation these
  • Christmas Foundation, also, our printed Lecture-Courses have been
  • since the Christmas Foundation, I shall be speaking to you in the coming
• Title: Karmic Relationships, Volume IV: Lecture II
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  • set forth since the Christmas Foundation Meeting are to be regarded in a
• Title: Karmic Relationships, Volume IV: Lecture III
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  • continuous stream of Christian evolution passing through the civilised
  • world. I have often described the directions taken by this Christian
  • many other influences entered into this stream of Christian evolution.
  • Christian creeds and confessions themselves have contributed not a
  • Christian impulses but out of other impulses which entered the stream of
  • Christian evolution from altogether different
  • instance, carrying Christianity in all directions among the non-Christian
  • Now among the non-Christian people of that time those especially are
  • unchristian shape. We see all this spread out of Asia by powerful and
  • Charlemagne was spreading Christianity — if we may say so, in a
  • which were little inclined to enter into Christianity. Thus yonder in
  • Christianity, which took on a spiritual form (above all a kind of
  • with Christianity.
  • Christianity, Haroun al Raschid and his counsellor went through the gate
  • historically into Christianity. In the 9th, 10th, 11th, 12th and even
  • Aristotelianism spread in Christian Europe even into scholasticism. We
  • Europe, in a Christian. The “Song of Alexander” is permeated
  • through and through by a Christian spirit, and Aristotelianism too was
  • cultivated in Europe in an essentially Christian form.
  • find this extraordinary process: the Christian doctors of the Church,
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• Title: Karmic Relationships, Volume IV: Lecture IV
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  • unchristian. I told you how he appeared again as Bacon, Lord Bacon of
  • of Christian development, but which brings a foreign element, foreign to
  • Christianity, into the spiritual and intellectual evolution of Europe.
  • they who continued through the Middle Ages a Christian teaching regarded
  • as heretical by official Christianity, official Catholicism, but which
  • was nevertheless the truer Christian teaching. Meanwhile the
  • individualities who continued the stream of Christian Aristotelianism
  • Catholic kind of Christianity which asserted itself more and more
  • Christianity from these ancient sources. And there was one place where
  • life of the Christian Monastic Orders.
  • future of the Anthroposophical Movement since the Christmas Foundation
• Title: Karmic Relationships, Volume IV: Lecture V
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  • since the Christmas feeling came over our Anthroposophical Society. For
  • understanding of the Christ-Impulse.
  • currents which were, so to speak, the officially Christian ones in the
  • Christianity, notably in the times of Constantine, and immediately after
  • him. Many of those who approached Christianity with the very deepest
  • deep impulse towards an understanding of Christianity. I do not mean so
  • much the Christians who followed such movements as that of Constantine
  • himself; I rather mean those Christians who claimed to be the true
  • Christians, who were distributed in different Christian sects. In those
  • Christian sects we find many of the souls who to-day approach the
  • who did not partake directly in that development of Christianity. They
  • either partook in Christianity at a later stage of its
  • of what was experienced in pre-Christian time as the ancient wisdom of
  • the heathen Mysteries. They too often partook in Christianity; but it
  • we find many who are seeking for the Christ in an abstract sense. The
  • other souls above described are happy, so to speak, to find Christianity
  • now mean grasp with real inner understanding the Cosmic Christianity
  • which Anthroposophy contains. Christ as the Cosmic Spirit of the Sun is
  • Christianity is wrapped in the atmosphere of a strange mystery. We see
  • inner life he was little fitted to take hold of Christianity or to make
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• Title: Karmic Relationships, Volume IV: Lecture VI
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  • 16th century; we find arising in him once more, in a Christianised form,
  • Christianity. He had entered Christianity when he lived as the soul of
  • Herzeleide. Now it was his striving to introduce into the Christian
  • to feel the Christ as He is felt in the various Confessions, but to feel
  • Him and behold Him as the Cosmic Christ in His universal majesty and
  • he evolves ideas of Christianity which do contain, in
  • vision, on many points of Christianity.
  • first Christian centres, in order to facilitate matters may lay the writings
• Title: Karmic Relationships, Volume IV: Lecture VII
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  • Christianity. After an extremely difficult period of youth (as is
  • come into an inner conflict with official Christianity, he then wanted
  • to found a sort of rationalistic Christianity on a basis of reason and
  • his desire to take hold of Christianity in a very penetrating, in a very
  • of Christianity, we see again and again how the thread of rationalism,
  • enter a spiritual conception of Christianity. He builds up a religion of
  • worlds: “What shall I do with Christianity?” It was
  • in earthly life in his conception of Christianity. This too shines
  • Transubstantiation, the Presence of Christ in the Eucharist, and the
  • Wolfram (though indeed he has a star-less Christianity, a Christianity
  • the Holy Grail, even in his time, knows only that Christianity which has
  • eliminated the Cosmic Christianity. Klingsor himself, on the other hand,
  • at the very time when Christianity, just where it was greatest, had
  • estranged from Christianity, as was the case with Klingsor of Hungary.
  • therefore, had allied himself with an unchristian wisdom of the stars. And
  • life in the super-sensible) but with the unchristian cosmology of the
  • Christianity.
  • those demonic powers which were connected with the unchristian cosmology
  • Order, unable to come near to real Christianity. He could not come to it
  • because he bore within him the antagonism to Christianity which he had
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• Title: Karmic Relationships, Volume IV: Lecture VIII
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  • who lived at the end of the first Christian century. Already at that
  • though it already saw the dawn of Christianity, stood altogether on the
  • world. In that life Christianity passed him by, leaving no trace. But a
  • Now in this Christian time in his
  • the Christ had been expected (you must remember what I said,
  • that in his life on earth he had not been touched by Christianity).
  • in a Christianised metamorphosis of course, to Roman Christianity. Please
  • first Christian centuries and passing over into the clearly defined
  • and splendour and with the external conception of Christianity into
  • He absorbs of Christianity all the external
  • institutions, the Christian cult, the Christian pomp and grandeur. For
  • remained with him the ideas he had absorbed about Christianity and all
  • scepticism, followed by his intense life in a Christianity with all its
  • Christianity, and entered into it, came forth again in his Christian
  • Christian centuries, and brought it forth. They did indeed dispute with
  • Christ was the Son, of the same essence with the Father, or only of like
  • spiritual substance of Christianity during that age. Indeed he was
  • probably one of the best informed of Christians in his time, but he was
  • Christianity if the view for which he stood won its way through.
  • she gave herself up mystically to the Christ. Her soul was penetrated,
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• Title: Karmic Relationships, Volume IV: Lecture IX
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  • Christian centuries at a time when the spiritual substance of
  • Christianity was gradually becoming informed with a certain scholarship
  • Anthroposophy, partook in the Christianity of those early Christian
  • centuries. But at that time they could experience Christianity in a far
  • personality who in the pre-Christian centuries had been a woman
  • and a man during the early Christian centuries, who on the first
  • karma. He was born with a truly remarkable receptivity for the Christian
  • conception in the pre-Christian times and in the early Christian
  • antipathy to his pre-Christian incarnation as a woman and withal an
  • wonderful in him in the first Christian centuries. True, these things
• Title: Karmic Relationships, Volume IV: Lecture X
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  • for a long time in the development of Christianity. And in a certain
  • often been regarded as a kind of precursor of Christianity. But to
  • imagine Plato as a precursor of Christianity is to misunderstand the
  • latter, for Christianity is not a doctrine, it is a stream of life which
  • Mystery of Golgotha that we can speak of a real Christianity. We can
  • however say that there were Christians before the Mystery of Golgotha in
  • Being the sublime Figure who was subsequently recognised as the Christ
  • of Christianity in this sense we must apply the term to many pupils of
  • the Christian epoch into which, after all, he had to enter. Thus
  • forerunner of Christianity, nevertheless the whole orientation of his
  • again with a Christian colouring.
  • Christian.
  • was also a certain difficulty for his nature to receive Christianity,
  • pre-Christian conception of the world. Moreover even the external facts
  • Christian element. For what was it that dived down into Christianity
  • possibility of taking over into Christianity the immediate essence of
  • century, who did indeed receive Christianity in a truly Platonic sense
  • Christianity into itself in that age. But the Roman element too was
  • century, a truly intensive Christian and Platonic spiritual