You may select a new search term and repeat your search. Searches are not case sensitive, and you can use regular expressions in your queries.

Enter your search term: by: title, keyword, or context

   Query type: 
    Query was: luke
  

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

• Title: Foundation Course: Lecture 6: Creative Speech and Language.
  Matching lines:
  • Should one not be creating knowledge out of these facts that the Gospels have lost their actual power? What have we done in the 19th century? We have analysed the Gospels of Mark, John, Luke and Matthew, we have treated them philologically, we have concluded that John’s Gospel can be nothing, but a hymn and that one can hardly believe it corresponds to reality. We have compared the various synoptists with one another and we have reached the stage which ties to the famous blacksmith where distillation takes place: what is said iniquitously about the Christ is the truth because you won’t find that with mere hymns of praise. — This is the last consequence of this path. On this path nothing else can happen than what has already happened: the destruction of the Gospels will inevitably arise in this way. While we are still so much into discussing the division between knowledge and faith, it will not be sustained if science destroys the Gospels. One must certainly stand within reality and need to understand how to live out of reality, and therefore it is important that the pastor must come to a living meaning of the perceptible representations, the perceptible-in-image representations. The living image must enter into the sermon. That it should be an acceptable, a good image, it obviously must have a purity of mood, of which we will speak about. It’s all in the image; the image is what we need to find.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
  Matching lines:
  • This admiration you develop for the Gospels actually connects to everything, including details in the Gospels, and follows something else which will probably surprise you, but as I said, I’m speaking from a personal perspective; as a result of this admiration there is the feeling that you are never completely satisfied with just one of the Gospels, but you would only be satisfied with a combined harmony sounding through all the Gospels in a lively way. For instance a great deal of meaning can be found if you let the 13th chapter of Matthew’s Gospel work on you and strive to enter into it as I’ve tried to indicate yesterday and want to continue with today; then again taking the parallel position, but now with Luke’s Gospel, into your soul, where approximately the same situation is described, then you will have quite a changed impression of the experience. The impression becomes quite different; one arrives at quite another synopsis to one which one usually experiences, compared with an inner, lively synopsis.
  • I once encountered a man with a New Testament. For this New Testament he had acquired four differently coloured pencils and then he had with one pencil, I think it was the red one, underlined everything carefully which appeared as common content in all four Gospels. That meant, as he showed me, very little. He had taken St John’s Gospel. There were four pencils; the other three he had applied to delete what only is contained in the Matthew Gospel, and then, what only was in Mark’s Gospel and finally that which only appeared in the Gospel of Luke. In this way he had in his way created a strange analytical synopsis about which he was extraordinarily proud. I objected, saying such attempts were often made; we also know about it within German literature — it was an Englishman who held this achievement in front of me — where these attempts are made with corresponding places indicated next to one another in columns and blank intermediate spaces left where it can only be found in one of the Gospels. He was a priori convinced that his synopsis was the best.
  • Now you leave this image for a moment. Going on to Luke’s Gospel you find the verse of the shepherds in the fields. In contrast to the Three Wise Men from the Orient, who have the highest knowledge, you are taken to the simple-minded shepherds in the fields, who know nothing about knowledge, who can’t for a moment sense the knowledge possessed by the three Wise Men from the Orient. The shepherds, through the natural relationship they have with their consciousness, only have an inner experience in which the announcement is given: The Divine is revealed in the Heights, so that peace may come to all mankind — only out of their uncomplicated, simple-minded experience this manifests as an image, not a mere dream image, but a picture of an imagination of a higher reality, a higher actuality. We are led to the hearts of these shepherds, who out of this human simplicity, in the absence of all knowledge, come to the decision to go and worship the Child.
  • In the same way as the shepherds went forth in the fields, we must go, because only then will words become as powerful as they need to be. We need content for our words, and we need power in words. We attain such content for our words when we deepen ourselves in something like the Matthew Gospel; and we attain the power when we deepen ourselves in something like the Luke Gospel. These two Gospels — we will still come back to the others — stand to a great extent as complimentary opposite each other. It is what anyone can give and taken into their being, just as if we break through what is given as religious teaching content coming from of the depth of the human soul.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
  Matching lines:
  • If you envisage all of this you will find that during this time, an unbelievable internalization was happening in the lives of many people in the west. If I could tell you, my dear friends, in detail, what a roll this played in the entire development, in the reading, in interpretation, yes, even the dramatic performance of the gospel action of the Gospel of Luke, this inner most gospel, and when we look at the pastoral care of this time, then we certainly find the extraordinary characteristic of internalization being poured out over this entire time period. We then discover, as this period came to a close — it had prepared itself already from the 15th century onwards and came out in Luther’s time — general culture took on a certain externalisation. In everything there developed the opposite of the internalisation of the Middle Ages. The people’s gaze developed towards the outside; methods of observation were directed outward, less and less care and attention was applied to the inner life. So we have — and we are still within this process of externalisation in relation to cultural development — we clearly have historically two successive conditions which differ as much as the unfolded plant does from the plant contracted into the centre. So we have the same thing, in plants as in history, that during such a period of internalisation, like from Augustus to Luther — and this period of internalisation was particularly present despite everything I mentioned this morning — all the power which was inwardly concentrated, later comes out, later unfolds.
• Title: Foundation Course: Summaries of Lectures
  Matching lines:
  • Harmony of the four Gospels. The Wise Men from the Orient’s stellar wisdom (Mathew Gospel) and shepherds’ experience in the fields (Luke’s Gospel). Changes in mankind’s state of mind through evolution. From heart-felt experience to outer knowledge. Composition of the 13 chapters of the Mathew Gospel. Parables given to people and parables for the disciples only. Ears that hear in error and eyes that sleep (Mat 13,15). Differences between the organisation of hearing and seeing. Breathing, speaking, hearing. Christian community building. Material still to be discussed.