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• Title: Foundation Course: Lecture 4: Anthroposophy and Religion.
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  • Anthroposophy is determined in its own evolution, through the nerve of its entire being, to approach the Mystery of Golgotha in a positive way, and because it wants to remain scientific, to make the task of the events of Golgotha clear to humanity, as clearly as mathematics states the theory of Pythagoras. All religious confessions are in line with this rejection of the event of Golgotha as such. As a result, the world task of Anthroposophy necessary for our time is not easy. How difficult it is, I ask you to read the in words of a poet from Prague, Max Brod, who writes — he has also written some other things — in “Paganism, Christianity, Judaism” about how these things need to be handled; how out of the re-enlivened Jewish consciousness everything that makes Jesus into Christ must be removed, and only to keep Jesus as what does not make him into Christ. What is at the foundation of this tendency? It is the tendency to make it possible for modern Jews to have a relationship with Jesus, in which Jesus can be admitted but in which it is not necessary to see Him as the bearer of the Christ.
• Title: Foundation Course: Lecture 9: Religious Feeling and Intellectualism
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  • So one can say: we have on the one side the Catholic Church, which, if it feels its living nerve rightly, does not allow intellectualism to enter into it, and we have on the other side the evangelist-protestant consciousness having developed in a cultural milieu which no longer experiences the reality of sacramentalism, as I’ve indicated today. That’s why the abyss is so enormous. The Catholic has stopped in the human evolution presented in the impulses of the 15th century; he developed his religion only up to this point. Cardinal Newman’s connection to Catholicism therefore was so difficult, because his approach was out of modern consciousness. For the Catholic, religious life has come to one side, while modern science took the outer side. You can’t read a scientific work that has emerged from Catholicism without experiencing how the most learned priests and most learned Catholics work with science in such a way that it is regarded as outer phenomena, and only that which they bring in feeling, in fervour from their Catholicism, can give them strength. However, science is a different matter to what is done within the religious, and the scholasticism of Thomas Aquinas was the last product of intellectual development in that it still included the philosophy as organic in its world view. As a result, it basically had to be discussed again for the philosophical fortification of Catholicism. The Protestant consciousness felt obliged to take up intellectualism, to process intellectualism. Thus, they became alienated from sacramentalism; as a result, it became necessary to take on an ethical character, it was necessary to relinquish everything which somehow formed foundations of knowledge for the religious life. It was for instance necessary to insist that, instead of adding a mystery to birth, to substitute it with the scientific mystery of birth which meant connecting the soul with the body, achieved without an opinion possibly gained from it. The Mass, the inv