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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • The agnosticism, the Ignorabimus, is something which has sprung up out of the scientific way of thinking of modern time. What kind of knowledge is it which professes ignorance or agnosticism? It is based on something which it agrees with completely; it is based on the fact that people have gradually been trying to totally shut out their life of soul from knowledge. It is namely so that the ideal human knowledge according to the modern scientist, also the historian, is to shut out subjectivity and only retain what is objectively valid. As a result, the process of obtaining knowledge — for scientific research as well — is completely bound to the physical body of man. Please understand this, my dear friends, in all earnest. Materialism namely has the right when it takes this knowledge which is available to it, not only in regard to what is totally due to material conditions, but which appear as material processes. What really happens between people, in their search for scientific knowledge and the outer world, moves between the outer material things and the relationship to the sense organs; this means their relationship with the material, physical body. The real process of seeking knowledge in connection to the earthly world is a material process right into the final phases of cognition. What the human being experiences in this cognition, is lived through as an observer; he experiences it with his soul-spiritual “side-stepping,” so that the human being actually is quite right in the cognitive process as being understood physically and to recognise this as the only decisive conception. The human being as observer, which has no activity within himself — this has already often been mentioned by scientists who have thought about this, recognised it and spoken about it.
• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Inner intellectualism is nothing other than correlations to the materialistic methods of observation of the external world. What can be recognised about matter is that when one uses the materialistic method, it reflects inwardly as intellectualism. It is like this, that any philosophy which wants to prove its spirit through mere intellect or a spirit comprised from the intellect, will be wafting around in the wind; these would hardly be able to acknowledge that the intellectual is quite rightly spiritual, but that the content of what is intellectual can be nothing other than that of the material world. One must always speak clearly about these things. By expressing a sentence like: “The content of the intellectual can be nothing other than that of the material world,” I’m only saying it can be nothing other than the content of the world, which can be viewed as the sum of material beings and phenomena; whether this is what it is, is not yet agreed upon. The intellectual material world could be through and through spiritual and what comprises intellectualism could be an illusion. Therefore, it is important for spiritual scientific discussions there should already be an unusually powerful conscientiousness existing towards knowledge otherwise there will be no progress in spiritual science. This conscientiousness is also noticed by people of the present; they find it necessary to hackle through their sentences in all directions in order to be concise, and people of the present day who are used to the journalistic handling of a style, call this wrestling for conciseness a bad style.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • The reading of the Gospel to the congregation is only a part; the other part is expressed in the sermon. The sermon today is not what it should be, it can’t be as it is intellectual because as a rule the preparation for the sermon is only intellectual and arising out of today’s education, out of today’s theology, can’t be anything else. The sermon is only a real sermon when the power of creative speech ensouls the sermon, in other words when it doesn’t only come out of its substance but speaks out of the substance of the genius of the language. This is something which must first be acquired. The genius of language is not needed for religiosity which is in one’s heart, but one needs the genius of language for the religious process in the human community. Community building must be obligatory for the priest, as a result, elements must be looked for which are supportive of community building. Community building can never be intellectual, because it is precisely the element which creates the possibility of isolation. Intellectualism is just agreed upon by the individual as an individual human being and to the same degree, as a person falls back on his singularity, to that degree does he become intellectual. He can understandably save his intellectualism through faith because faith is a subjective thing of individuals, in the most imminent sense one calls it a thing of the individual. However, for the community we don’t just need the subjective, but for the community we need super-sensory content.
  • Now, just think deeply enough about how it would be possible for you to effectively bring the mere power of faith to the community, without words. You wouldn’t be able to do this, it is impossible. Likewise, you couldn’t sustain the community by addressing it through mere intellectualism. Intellectual sermons will from the outset form the tendency to atomise the faithful community. Through an intellectual sermon the human being is thrown back onto himself; every single listener will be rejected by himself. This shakes up in him those forces which above all do not agree but are contradictory. This is a simple psychological fact. As soon as one looks deeper into the soul, every listener becomes at the same time a critic and an opponent. Indeed, my dear friends, regarding the secrets of the soul so little has been clarified today. All kinds of contradictions arise in objection to what the other person is saying when the only method of expression he uses is intellectual.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • You need to allow all four to work on you and then wait to see what comes out of this, not by first prescribing what the unopposed abstract truth should be and then only look for all which you can eliminate which contradicts the abstract truth. The truth needs to be experienced, and the Gospels themselves are such written works in which truth can be experienced; however, you need to have patience in order to experience this truth in the Gospels. You can of course object and say, you will never actually be able to experience the truth within the Gospels. I have to agree with your point of view because I still never presume to believe that I have found the truth of the Gospels completely; by continuously making further progress I have the decisive feeling that remaining patient in waiting is the basis, because the certainty of truth does not diminish, but becomes increasingly bigger. You can calmly feel the truth as an ideal placed before you at an immeasurable distance yet with the awareness that you are on your way towards it. These are the things you need to place in the soul with Gospel reading, and shape in your heart, otherwise you would actually never be able to cope with the Gospels in a real way. Of course, you could ask: Should I do this? — It will be shown in the next few days, that yes, one should do this after all.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Now we must clearly see that such an inner kind of experience, as can be describe as an historical consciousness, which can be acquired, stands out particularly strongly in a person who, through a certain education in the Church, it can especially be applied, when we think of a case like Luther's. If you want to understand Luther’s soul then you must be clear that be comes out of the after effects of Augustinism, and that it is precisely in his time, just a bit after the beginning of the intellectualist age, that he is confronted with one of the most serious soul conflicts imaginable. Why was this so? You must just imagine: Augustine had come to an agreement on the recognition of the Christian-Catholic dogma, but for him this was connected with his living within something which was still alive, and even more alive among the Manicheans with whom he had met. What was still full of life in his time was the observation of original sin, in general the consideration of higher processes taking place in relation to lower earthly processes. People still have trouble today to make such things comprehensible.
  • Modern intellectualism presses strongly into our human consciousness. The evangelical church reckoned with it for centuries, the Catholic Church kept itself completely distanced from it. The evangelical church gradually withdrew back on to faith because with intellectualism, as it developed in the world, it didn’t agree, so it increasingly withdrew from knowledge by depending on belief; it now rests within a faith in which the doctrine content is to be sought. The Catholic Church had doctrine content, but it was allowed to dry up. From the intellectual point of view the way to individuals can’t be found, who see themselves isolated from those superhuman forces which could still be felt as being connected to Augustinism.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • y dear friends! I agree with licentiate Bock who suggested it would be best to take up yesterday’s reflections plus those of the afternoon and orientate ourselves toward questions that had arisen.
  • (Translator’s Note: The lecture which follows this one, the sixteenth in the series, indicates that all participants in this lecture course were asked to sign an agreement that in the future, from that day onward, to only transmit the material presented to them from that point on, in a verbal form. These next lectures enter into all the details required of priests when performing the sacraments, with the wording, gestures and so on. For this reason, I will refrain from translating this material. It will remain available for those wanting to approach ordination into The Christian Community, in the oral tradition.)
• Title: Foundation Course: Letter from Friedrich Rittelmeyer
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  • After the devastating impressions of the last years which have gone through the German world, a longing has developed for religious renewal. It is true that on the whole, quite small circles have these longings which are really serious and alive. However, these are circles in which one can hope to find the power for how this can be developed. Some really strong will glows here in the youthful hearts waiting for the aim and leadership. There where one didn’t dare to think about it not long ago, lectures are being held regarding the rebirth of the German nation, and one allows certain religious sounds to become agreeable even if one doesn’t want to know anything about church life. In newspapers and magazines, and much more so in innumerable dialogues, there is a turn towards higher questions. The feeling that something new and great could come into the inner realm lives in a clear or less clear way in many of the best of us. As hopeful as we at times evoke this mood, at closer inspection we still discover a hopelessness, which is truly a call for mercy. Nearly superstitiously one waits in these circles for religious leaders, but one has no idea in which direction one is steered and vacillates between hope and a deep mistrust in one’s own hope. Inspired, one celebrates soon the one and then the other which on the region of the inner life appears strong and safe to talk about, yet to which one has to admit shortly after, that one was disappointed and that the word of fulfilment is not mentioned again. One hopes for intuitions, does not know the at least where it should come from and which are the most believable, and confuses ever more dangerous tendencies of instinctive life with divine revelations. One regards the great personalities of the past, Fichte, Goethe, also Luther, and tries drawing inspiration from their work without really liberating contemporary solutions.