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    Query was: introductory
  

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• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • In addition to what I want to say to you today — everything is for the time being still introductory — depends from one side on the main issue of this question, certainly from one specific side. We have to be perfectly clear that Anthroposophy as such must arrive in a positive way at the Mystery of Golgotha so that the manner and way in which this happens regarding this event, can really be ascribed to a concept of knowledge, a knowledge which, if the term is taken seriously, this concept of “knowledge” is also applicable in the modern scientific sense. It is on the other hand right that this special way, first of all — I stress first of all — Anthroposophy needs to get to the Mystery of Golgotha, that at first the Protestant sense of religion from certain foundations need to be brought to consciousness, which can take offence. Only complete clarity about these things can lead to some healing goal.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • Rudolf Steiner: It concerns the ability of speech, therefore life through words, which is the last capability given through the powers of birth, come to the fore in this direction (reference to table 5 — see outline below). Now, we develop the ability for language which we receive here, in the most comprehensive sense, which we apply in the Gospels, in that we proclaim the words of God, so that we are carried from birth up to the words which turn back again. So the way goes from “descent” up to the words, Logos, and then back again. I only wrote “Gospel” on the blackboard, to place the Mass as a reverse ritual in the ceremonial process. When we look at the sacrifice of Mass — I’m letting go of the introductory processes, they are all preparatory — so the first real action is reading the Gospel, the sounding out of words, that means all which is directed towards birth, we allow to sound initially in the sacrifice of Mass. The Gospel which is read, is actually the first process of the Mass, and sounds out as word. Now, after intermediate processes here again, which do not represent the essential, the offering begins. The altar is smoked. This has the meaning that the word, which is sounded, unites with the smoke and rises from the altar. Then a time follows in which the offering continues up to the transubstantiation, when we also come back to the final material. Finally, there’s the communion, which is the reverse of the descent, which is to be taken upwards. If we have understood the totality of the processes, then we first have the word, then the offering with smoke, then the word is carried into it through the power of dematerialization in the transformation and to the unification through communion. Yes, so be it.
• Title: Foundation Course: Lecture 10: Composition of the Gospels
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  • This is a wonderful composition and it becomes even more admirable when we go into details. First of all, we simply have the parable of the sower. After introductory words having been said, we are told what the sower sows; that birds also eat the sown seeds, some seeds fall on stony ground where they can only have weak roots and get too little inner strength, others fall on good earth. This is clearly put to us; and after this has been given, the next parable already starts with the words: “The Kingdom of Heaven is like ...” The parables that follow and that are also spoken to the people, begins with “The Kingdom of Heaven is like ...” The people are therefore thoroughly prepared, by first having the facts established and then they are softly led to what is said as facts, facts aimed at the nature of the kingdoms of heaven. That’s all the people will be told, then they will be released.