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- Title: Problem of Faust: Lecture I: The Problem of Faust
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- centuries, and also the wisdom in particular of pre-Christian
- he cannot yet recognise the wisdom of Christianity. This is
- impulse, the urge, towards Christianity is already alive in
- there as the Christ, he overcomes the opposing spirit. He
- poodle. But when he calls upon the figure of Christ,
- Mystery of Golgotha, before the Christian reckoning of time,
- Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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- stressed — to a very deep conception of Christianity,
- one-sided cultivation of the principles of Christianity leads
- many bigotted Christian pastors, and people of that kind,
- of the Christian middle-ages, in which is extinguished
- Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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- those impulses which Christianity gave for the fifth
- Helena-problem remained remote and strange. The Christians of
- Chemical Wedding of Christian Rosenkreutz, anno 1459,
- Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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- time. We need only turn our gaze to the Christ-Impulse
- founding of Rome in the year 747 before the Birth of Christ.
- — the Christ-Impulsecould enter in, as indeed it did
- Christ-Impulse to do with the great and important question
- on Christian soil about the Birth of Christ! How infinitely
- significant a part is played by the Death of Christ! In the
- Birth and Death of Christ we see most pregnantly this
- Christian Rosenkreuz, all consciousness originates out of
- Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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- power — the spiritual power of Christianity — has failed
- this division between the peoples, in Christianity itself
- Christian Churches has become accentuated. The historical
- that they will hardly allow it the name of Christianity; not
- to mention the breach among the international Christians in
- communal ideal of Christianity.
- that has happened Christianity has shown itself a traitor to
- the Gospels — a Judas who betrayed Christ. For the true being
- of Christianity points to an all-embracing human society, and
- does not go so far as to ask: If Christianity has been
- Christians and should be better ones, if what is meant by
- this is that they should live up to the Christian example. I
- for Christianity to be able to develop its international
- Christianity to encourage the international impulse to prevent
- this — something is not right, Christianity must have been
- consideration was that Christianity has no part in what the
- Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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- Christ-permeated conception of the world and of life must, in
- Christianity through the way it has developed in the
- might say that it has created the feeling in man that Christ
- did once exist. And even this feeling that Christ once
- the nineteenth century. What Christ brought into the world,
- Christ's connection with the striving of the human soul, into
- to an active Christianity. Just think how, for many people in
- the past, Christ has been nothing more than a helper in
- afterwards; he was forgiven. In short, Christ was there to
- belief in Christ, by a passive feeling of being united with
- Christ, he will be saved. This twofold passive relation to
- Christ belongs, and must belong, to the past. And what is to
- take its place must be a relation to Christ that is an active
- force, a going to meet Him, so that Christ does not do for a
- through His being to do it himself. An active Christianity
- — or rather a Christianity that comes to activity
- — is what must take the place of passive Christianity
- Christianity that is passive to one that is active, that it
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