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    Query was: infallibility
  

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• 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 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.