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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • Everywhere in the pagan-religious mysteries there are certain experiences which allowed people to learn more than those communicated outwardly, exoterically, to a large crowd. These experiences didn’t happen under supervision but through asceticism, through practice, they happened by the person going through certain experiences; a kind of drama was experienced leading to a culmination, with a catharsis, until the person came to sense the lightening of the divine laws of the world. This is simply a fact and within esoteric Catholicism it engendered an awareness of what existed in the Mysteries. It is even said that modern times are filled with worldly science and that this worldly science must not enter theology with arguments; as a result, we’d rather protect our knowledge of the Mysteries so that worldly science doesn’t come in to explain it, because explaining the Mysteries would be a great danger under any circumstances. Catholicism was afraid that scientific involvement would reveal what one could possibly know about such things.
  • We see how the Jewish peoples developed, within these strivings, their own special character and this resulted in the impossibility to reach God out of one’s own life. One had to wait and see what God himself gave, and it was there that the actual concept of revelation came into being. One had to wait and see what God would give and on the other hand one had to be careful not to search through the route of imagery or symbolism (Bilderweg), which was to be feared. If the route of symbolism was sought, then one arrived at a subhuman God, not at a God who carries humanity. In Judaism the symbolic route was not to be followed, it would not be through ritual an also not through the content of knowledge that one would speak to God. The Olden time Jew wanted to meet their god by Him revealing himself, and human beings would communicate in a human way, while from their side, not make outwardly fulfilled sacrifices, but what arises subjectively: the promise — revelation, promise and the contract between both; a judicial relationship one could call it, between the people and their God.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • This is where we are being directed and must consult. I want you to take note that in this case the Catholic rules were actually very strict. Please don’t take things up in such a way as if I am saying this towards pro-Catholicism; I only want to point out the situation. It isn’t important for us to be for, or opposed, to Catholicism, because it’s about something quite different. Particular customs were very strictly adhered to in the Catholic Church — not at all what is today in Rome’s mood and procedure. If a priest became so unworthy as to be excommunicated, then his skin would be ripped off, scraped off from his fingers where he had held the sacred host in his hands. His skin would be scraped off. Sometimes such things are referred to but legally it is so, and I know such processes quite well, that after the priest’s excommunication the skin of the fingers which touched the host, were scraped off. You can certainly set the objective instead of the succession that goes from the apostles through the priesthood to the priest celebrating today. You can set that which goes through consecration and through the sacraments themselves. You can exclude priesthood, but you can only exclude that by taking things objectively, right to a certain degree, objectively, that the priest no longer may have skin on his fingers when he is no longer authorised to celebrate the sacrificial mass.