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• Title: Foundation Course: Lecture 6: Creative Speech and Language.
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  • 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 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • In this depiction of our conversation I wanted to firstly stress the kind of perception of truth we lived in during the middle of the 15th Century. The Catholic clergy was not experiencing the perception of truth like modern consciousness does, but a truth-conception corresponding to an earlier time epoch. They were not aware of the view of truth that reckons with the consequences of truth for the inner life of a human being. Quite a different attitude to the truth existed, and as it had changed from olden times, was not clearly understood. We need to look back at the evolution of humanity which means that the soul constitution essentially has changed. Basically, there is no incorrect expression other than that nature had made no leaps. Nature in fact makes continuous jumps. Take for example a green foliage leaf to the coloured flower petal — that is a jump. In the same way we have leaps in the course of time, apparently quite a sharp advancement from one soul state into another. However, people don’t always grow in the same degree but allow old points of view to continue and as a result their souls atrophy, as we are able to notice if we look at the enormous leap which has come about in modern human soul constitutions and which has not been participated in by a large number of people.
  • Historically it was so that on the one hand there was the Catholic Church where people were absolutely not within the intellect, it even wants to save people by preventing them from entering into the intellect, it wanted to preserve them from progress made in the 15th century onwards by conserving such dogmas like the one which claims infallibility, such as the dogma regarding the immaculate conception, as I’ve mentioned earlier. They couldn’t manage consequently in the Roman Catholic sense without the infallibility dogma because they even deny its intellectual meaning, declaring it unfit for development and incapable of understanding the spiritual world. A reinforcement was needed for what people had to believe, indicating the sovereignty of the Papal Command for the Truth. There is nothing more untimely, but basically nothing greater than this determination of the dogma of infallibility, to completely contradict all consciousness of the time and all human desires for freedom. It is the last consequence of the secularization of Catholicism in an iron clad consequence of tremendous genius. One must say if you take, on the one hand, the ironclad consequence of the Roman clerics in their determination of the infallibility dogma, and on the other hand the kind of polemics of a Dollinger, the latter is of course philistine in the face of tremendous ingenuity — you could even call it devilish — something is carried out, because it was once the consequence to that which Rome has come to since the secularization of Christianity by Constantine.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • Now of course I could have interrupted this conversation with him, regarding the church always admitting to the possibility of lively exchanges with the divine, so that supersensible experiences were possible. It is however the dogma of the Catholic Church that such supersensible experiences which could take place, are devilish and that they must be avoided, one must be forced to flee from them. Of course, it is certainly the Catholic Church’s dogmatism which says that all of Anthroposophy is objectionable from the basis that it claims to touch on insights in the supersensible worlds. For this reason, Anthroposophy is rejected because such an insight can only be arrived at with the help of the Devil; it is therefore evil. That is something which is judged by the Catholic Church as quite necessary, quite consistent. Things are already such that they must not be blurred. Whoever thinks reconciliation between Anthroposophy and the Catholic Church can without further ado be brought about, is mistaken. The Initiate knows, for the Catholic Church to be consequent from their side, it will regard Anthroposophy as devilish, and more than ever, the Catholic church today has allowed such consequences to become its custom.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • ere’s no denying that one could also feel the political usefulness for Rome, and so on. However, you can be quite certain that during the time when celibacy was introduced — it was a time when the celibate person came from the monk priesthood — in the unconscious impulses was the urge for a certain honesty and truthfulness. It was certainly the case that the creation of celibacy was understood in the way I have presented it now. Just as in the 19th century, in a kind of natural way — as I said — the consequential process living in the Catholic consciousness resulted in the dogma of immaculate conception and how this resulted in the infallibility dogma, so at a certain time causes led to the consequences of celibacy.