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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • We will see in what modification this imagination must appear to our souls. In any case this involves a disproportion between our modern understanding of mankind’s evolution and the understanding of the Gospels; there’s always dishonesty when one goes hither and thither and does not confess that one is simultaneously a supporter of modern scientific thinking and also the Christ. This must actually be clear for every honest, particularly religiously honest sensitive person. Here is something where a bridge must be formed if the religious life is to be healthy once again. Without this bridging, religious life will never ever be healthy again. Actually, there are people who come along like David Friedrich Strauss, and to the question “Are we still Christians?” reply with a No, indicating that they are still more honest than some of the modern theologians, whoever and again overlook the radical differences between what the modern human being regards as pure science and the Gospel concept of the Christ. This is the characteristic of modern theology. It is basically the impotent attempt to treat the Christ conception of the Gospels in such a way that it can be validated in front of modern science. Here nothing originates which somehow can be held.
• Title: Foundation Course: Lecture 5: Conceptual Knowledge and Observational Knowledge.
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  • I really believe that it will be through religious foundations, particularly for the priest, if he could bring himself to it, to overcome the shyness of the so-called gulf between belief and knowledge. The world and God, and the gulf between them — yes my dear friends, this is indeed the deepest conviction of Anthroposophy itself; what Anthroposophy seeks, is to create a bridge between the two. When this gulf has been bridged, then only will the higher unity of God and world be possible. At first, from the outside, this abyss appears, and only when man has gone through everything which makes this bridging necessary, can the abyss be overcome, and only then does man discover what can be called the unity of God with the world.
• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • I will now summarise this finally in some abstract sentences which do however have life in them. What I have said before and what I say now are interrelated and I don’t say it without purpose, my dear friends. The first one which is experienced in this way is that one leans to recognise how godly wisdom acts in the child, where it is creative, where it not only comes to revelation in a brain, but where it still shapes the brain. Yes, “if you would not become like little children, you shall never enter into the kingdom of the heavens ...” That is the way to penetrate into what you notice in the deep humility of the child, that which lies before becoming a child, that which even Goethe experienced so lovingly, that he used the word “growing young” (Jungwerden) for entering into the world, like one can say “growing old” (Altwerden). Growing young means stepping out of the spiritual state, into earthly existence. One goes in a certain sense really through childhood and back to such a state where one still had a direct relationship with the divine. The old Biblical questions become quite real: Can one return into the mother’s body, to experience a rebirth? — In spirit one can do this. However, in the old way where the Bible lay in front of the alchemists, and the new way which prepares us for handling the world, lies an abyss. The abyss must be bridged over. We will however not find the old ways, because we need to find a new way.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • I would endeavour to go into the actual complex of questions and through this we will perhaps reach what underlies them, for further discussion. In fact, everything that licentiate Bock has just said is actually connected, so I may say it is important what opinions rise up among you now, regarding the position of Protestantism and Catholicism. I believe I can accept that you have come here from quite a positive foundation, namely to find a way out of today’s religious turmoil. I myself don’t want to say that it is obviously my wish to influence this towards the one or other side. Indeed, it doesn’t concern some or other knowledge, but is about decisions of will, and these must rise out of inner convictions, being able of course to be motivated in the most varied ways, so we must actually discuss the possible motivation of their willed decisions. For example, a lot will depend upon your decisions of intent with regard the abyss that gapes between Catholicism and evangelical Christianity, between Protestantism and so on. Isn’t it true, your resolution will be substantially different — I am now referring to the resolution of the majority of those present here — if you take into account that the Christian impulse, considered as widely as possible, in for example community building, can become that which the Christ wills for the world. However, regarding Catholicism — where I now separate Catholicism strictly from the Roman-Catholic Church — you could not find in Catholicism a possibility to bridge the abyss to the evangelistic side, if you don’t gain a mutual understanding about the sacramentalism anchored in the Catholic world.
  • Catholicism carries within it that view which has disappeared from modern consciousness, actual modern consciousness from which has disappeared, one could say if you want to be precise, since the 15th century. It was quite appropriate — but again connected with Roman political impulses, which then allowed the appropriate background to come in — it was quite appropriate, in a certain way, to keep Catholicism in mind and make it a duty for the Catholic clerics to return to the philosophy of Thomas Aquinas, in other words, the philosophy promoting the culmination of philosophical thinking before the 15th century. One can say that to live without this philosophy, one can actually find no theory of knowledge for the justification of sacramentalism, as practiced in the Catholic Church. By contrast the protestant-evangelical consciousness lies within this development which was only imposed after the 15th century. If you want to live through the wrestling of these two currents you can look at the work of Nicolaus Cusanus, who already in the 15th century, one might say, with all intensity, raised the question for itself: How does the past and the future stand beside one another in my soul? Cusanus, by going back to certain soul experiences, connected with the name of Dionysius Areopagita, and was able to build a bridge for himself.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • What Anthroposophy wants to developed is regaining the supersensible substance of knowledge; the kind of supersensible knowledge which has died in dogma; Anthroposophy wants to enable the achievement of a new understanding for the Mystery of Golgotha, because the dogmas of the Catholic Church can no longer penetrate into an understanding of the Mystery of Golgotha. This is extraordinarily important, that the dogmas of the Catholic Church no longer can allow the understanding of the Mystery of Golgotha to come through. The ritual of mass lets the souls penetrate to something different, to taking an interest in the symbols of the ritual. It is already so, that the Roman Catholic Church has remained in line with its ironclad consistency even into the 19th Century. Some things appear as quite strange if you examine the dogmas instituted by the Catholic Church before the 19th Century. I would like to give you an example so you can see what a kind of abyss exists, in order for you to reach an insight as to how such an abyss can once again be bridged over.
  • Basically we in humanity stand right in this battle today, only, if I could put it that way, we have come to the cutting edge, so that we simply stand there and say: We need a pure concept of faith so that we have a religion opposite intellectualism, because we can’t take up the old Catholic doctrine, for it has dried out. — With this dried out dogmatic content the evangelical church rejected the ritual in the most varied forms. This is what started with Luther, putting us today on the knife edge; we must become aware of the seriousness of this position. It is a struggle for the power of faith in the soul, who wants to save the faith at the cost of not having the existing doctrine content at all. However, without content we can’t learn, and it appears impossible to simply rediscover a bridge to what Catholicism has secularised.