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• Title: Foundation Course: Lecture 1: The Relationship of Anthroposophy to Religious Life
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  • You see, the Catholic church knows quite well what it is doing, because it doesn’t allow modern science to come into theology. Not as if the Catholic church doesn’t care for modern science, it takes care of it. The greatest scholars can certainly be found within the Catholic ecclesiastics. I’m reminded of Father Secchi, a great astrophysicist, I remember people such as Wasmann, a significant zoologist, and many others, above all one can remind oneself of the extraordinarily important scientific accomplishments, worldly scientific accomplishments of the Benedictine order and so on. But what role did modern science play in the Catholic church? The Catholic church wants to care for modern science, that there are real luminaries in it. However, people want this modern scientific way to be applied in connection with the outer sensory world, it wants to distance itself strongly from the conceptions of anything pertaining to spirituality, no statements should be made about this spirituality. Hence it is therefore forbidden to express something about the spiritual, because scientists must not enter into this mix when something is being said about the legitimacy of the spiritual life. So, Catholicism relegates science to its boundaries, it rejects science from all that is theology. That it, for instance in modernism, gradually came into it, has caused Catholicism to experience it as dispensable; hence the war against modernism. The Catholic church knows precisely that in that moment when science penetrates theology, extraordinary dangers lie ahead, and it is impossible to cope with scientific research in theology.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • This is what I wanted to present primarily, my dear friends. There are too many questions to deal with in one stroke; I will continue with them tomorrow. I’ve limited myself today by entering into what has been raised against Anthroposophy in general. I will however expand on what in particular will be raised against the service which Anthroposophy will bring towards religious renewal. I would like to stress the following: if somehow an idea develops that it equally represents an existing religious confession, or a creed, which one thinks to justify only through Anthroposophy as its basis, then you do Anthroposophy a wrong because it has never claimed to be a religious education nor is it a religion or wants to establish a religion. This Anthroposophy will not do. Anthroposophy follows impulses to knowledge, goals to knowledge; and whoever says that Anthroposophy is not a religion because it doesn’t have the characteristics of religion — say something which Anthroposophy must say about itself from the outset. You can’t accuse someone of being something he doesn’t even want to be! The objections which are actually made from a religious side, appear to me as if, let’s say, someone is active in a field and is accused of not doing what he could in another field.
• Title: Foundation Course: Lecture 8: Prayer and Symbolism
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  • Now we can go further and say: Nothing is given to us from the natural world merely by taking our daily food, our bread. We take our bread from nature with the conditions which I’ve mentioned; by our digestive processes, through regenerative processes we become earthly man on the earth, but that can’t really live in us because life in God is different, the life of God lives in the spiritual world. After we have entered into a conversation with the Divine in the first part of the Lord’s Prayer, we can now out of this mindset which has permeated us within, release the negative and say positively: “You give us our bread, which works in our everyday life, today.” With this it means: what has been nature’s processes and work in us as processes of nature, this is what should, through our consciousness, through our inner experience, become a spiritual process. In this way our mindset should be transformed. We should become capable of forgiveness towards those who have done something to us, who have caused damage. We would only be able to do this when we become conscious of how much we have damaged the Divine spiritual, and therefore should ask for the right mindset in order for us to handle what we have become guilty of, in the right way; we can only do this if we have become aware that we are continuously doing harm to the Divine through the mere nature of our being, and continuously need the forgiveness of those beings towards whom we have become guilty.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • Then we create in contrast to the entitlement of the centralising earthly forces, the resurrection, the re-adaptation of the periphery: this happens in the sacrifice of smoke. The opposite of “three” is what we are doing by taking what we receive and adapting it to the earth, to the smoke counteracting the earth’s centralizing forces. (Writes on the blackboard:)
  • In other words, what are we doing here? We first speak the Word in the Gospel, and we become conscious that we express this Word in such a way that it is not our word in the sense as I’ve said yesterday, but that it goes over into objectivity. We relinquish the Word to the smoke — smoke which is capable of adapting the form of the words. Certainly you may say it is suggestive, but still, only suggestive. The Offering consists in the expressed word, which creates waves, being trusted to the smoke, carried up in the smoke. Our word itself becomes carried up. If we turn the relationship to matter around, then we arrive at the dematerialization in the transubstantiation, in the transformation. (Writes on the blackboard:)
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • From the same source did the poor shepherds on the fields and the astrologers (for that was they were, the Wise Men) come to worship the Christ infant. They came from different sides to the same place. The ones from the periphery of the world-all, the others from the centre of the heart of mankind, and they discovered the same. We must learn while doing one thing or another, to also really find the same, we must, particularly as religious teachers do this, so that our words gather content, content of such a kind as the content in the words the Tree Wise Men brought from the Orient.
• Title: Foundation Course: Lecture 15: Ordination and Transubstantiation
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  • How was the ritual experienced? A person was caught up in it, just like a person who smokes knows what he is doing by smoking; he knows he can express what he wants to, only by smoking. So you must again learn to feel that you, when you perform some or other ceremony, know for yourself: the ceremony must be performed in this way. A person knows what he has to say today when he turns to other people, he knows how to clothe his inner life with words. My dear friends, there is a moment in life, where one inwardly experiences that it is impossible to continue using words, where what you want to say no longer translates into words, where you have to stop with words or at most continue with words by carrying out the sacred act by starting to not merely letting the word sound out but where, for instance, the development of smoke must take place, where in particular one of the other actions must be carried out imaginatively. Where the words connect with a particular action, by coming into the original consciousness, where also, like your soul content, being enlivened by the Divine, pours into the words, now your soul content will no longer be merely a phenomenal one but a nominal one, then you will be lifted out of what the outer world comprises, there you will gradually enter into the sacramental.