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• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Today in our inner reflections we have a weak memory of what at that time had been lived through instinctively. We celebrate Christmas and a historic glance reveals to us the connection of the inner memory life of individuals who, during winter, had felt abandoned by heaven, and so nursed their memories in solitude. We still have echoes of experiences, not at one time through astronomical speculation or astronomy, but direct experiences in the determination of the Easter spring celebration according to the relationship of the sun to the moon. What is revealed in our abstract minds and calculations to determine the Easter festival, this was a direct experience for earlier man; it was observed in the heavens after the completion of winter and the time of St John in the soulful feeling of the divine weaving in the heavens, to unite in divine blessedness with the truly Spiritual-Divine which had been only a memory at Christmas time and into which they lived at springtime. The old summer solstice was primarily celebrated as the inner search for the union with the Divine in which man could empathise with how, if the earth would not be enclosed, the earth would be an active being working in the cosmos together with the entire being of humanity towards this cosmic experience.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • I can’t make anything presented here, clearer to you in any other way, than through the view of knowledge. Everything, my dear friends, which is woven into our discussions during these days, what is presented in the Elaborat of Dr Rittelmeyer and the Elaborat of Dr Schairer, regarding the determination of the religious and the differentiation of the religious point of view from the point of view of knowledge, all this is incomprehensible to the Catholic. It basically doesn’t exist for him. When he considers it as a modernist or someone like that, then he is basically already accepted by Protestantism even within Catholicism. For the Catholics none of these things give rise to some or other question; for them you can’t formulate questions in this way. For true Catholicism, the assumption is that there should be a mere emotional human relationship to God, without a religious dogmatic content, something quite incomprehensible; the religious dogma should connect itself with the supersensible world. Certainly, you could say, the Scholastics do this, making a differentiation, as Protestantism adopts in a different way, regarding what one can know and what one should purely believe. However, the Scholastics don’t make this differentiation in the same way. For the scholastic the difference lies between truths, acquired simply through human reason, and those truths which lie at the basis of revelation, basically only relate to the various ways people come to the content; but it is still not a fundamental difference. For scholasticism it is true that the Preambuli fidei are certainly there, acquired through ordinary reason, above which lies the truth of revelation, but the truth of revelation also has a real content with which one can have a thinking relationship, like the scientific truths, which also promote a relationship through thinking. Therefore, one’s relationship to the revelations is the same kind of relationship one has to scientific truths. There is only a
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • 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.
  • So it happened that in the bosom of the Roman Catholics, two souls could live next to one another. On the one hand was the submission to the rigid dogma, which no human being could touch save the infallible Pope — because the Council had lost its power since the determination of the infallibility dogma — and on the other hand the unhindered care of outer science as an external manipulation to which one is devoted and partake off, but don’t attribute any meaning to the actual content of religious doctrine. Just consider from a modern consciousness, what the justification of the Roman Catholic doctrine looks like. I suggest you read for instance such writing as “The Principle of Catholicism and Science” by Hertling, the previous German Imperial Chancellor.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • You may know that such a canonization in the Catholic Church requires a very detailed ceremony, preceded by the exact determination of how the relevant person lived and what he thought, a process which should not last years, but centuries. Further, this examination must end with a ceremony which exist of all those who come forward, who have something well founded to present regarding the living exchange the personality has in relation to the divine, and to some extent always enter into what is said in such a way, that the so-called Advocatus diaboli, the representative of the demonic world, who has to refute everything that the other side has to say for the relevant canonisation, is brought to attention. So there will be an extensive trial, at which the being who should be regarded as the Diabolus, the devil, will have on the other side, the Christ representative, for the Christ-like will always be drawn into the discussion with the devilish representative, when a saint is to be recognised.