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• Title: Foundation Course: Lecture 2: Essence and Elements of Sacramentalism
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  • You see, for in this process of acquiring knowledge, where the human being is actually a mere observer, everything a person has as inner journeys in his soul life, is discounted by the observed reality. The human being observes the outer things, he thinks about these outer objects, he is reminded by outer things, but he certainly also observes how in his reminiscences, his memories, how his emotions of feelings and willing come into it, only how this happens, he doesn’t know because he is completely unsure about the origin of these feelings and willing, so that for this knowledge, which can only be acknowledged in the present, the only thing which comes into consideration is what happens between the observation and the memory. This is only a picture; it runs as a parallel occurrence next to the real materialistic process running alongside it. The material process is the reality and the recognition runs alongside the material process.
  • How can we come to terms with this knowledge today regarding ignorance and agnosticism? We arrive, as we’ve said, at something which appears as a paradox. Knowledge is the result of the material process, even tied to the material world, while the human being experiences spiritually, but is a mere observer in his spirit. If we now expand the Christian point of view of this phenomenon, then we finally reach a point of integrating this knowledge into the process itself that the Christian view of the various human processes ever had. We reach a point in a sense, which we characterised yesterday, to regard the recognition of human sinfulness in our time as the final phase of the Fall of mankind from its former conditions. Only then will we understand our current science out of religious foundations, when we can regard science as the final phase of the expression of the sinful human being, when we can place it into the realm of sin. This is what appears as a paradox. Out of sinfulness comes ignorance, out of sinfulness, religiously expressed, comes agnosticism.
• Title: Foundation Course: Lecture 3: Theoretical Thinking and Living in the Spirit.
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  • Another objection which is of course often made is that Anthroposophy appears in the form of a science and the inference is made that the realm of belief and the realm of knowledge must metamorphose. Actually, the objection depends, when it is made, on the inexact understanding of the context in Anthroposophy. In Anthroposophy the claim is never made that a belief must be transformed into knowledge or something similar, but in Anthroposophy this first positive element appears: it is shown that through knowledge not only can one have something in the sensory world of appearance, but also in the spiritual world. The question can at least be: Are the methods which are applied directed to the real, safe and equivalent? — This can then be examined and re-examined. When the issue is expressed in a way of objecting to imagination, objecting to inspiration and so on, then there is nothing to be discussed. However, no judgement can be made when one says: I feel uncomfortable if something is to be known about it. — It isn’t important if something is unpleasant, but it is important that a certain method regarding the super-sensory can be known, just as in the sensory world something can be known. What can be known can’t be judged in a way so that one can say the objects of faith were based on the free recognition of inner truths because Anthroposophy is a knowledge forced through “hallucination and proof.” — Anthroposophy is just a science and is established as a science, it can’t get involved with such an objection because it is a science. One could have the same objection against mathematics; one could say it would be detestable if mathematical truths were actual truths. Such an objection can’t actually be made, because it is basically pointless.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Now we must clearly see that such an inner kind of experience, as can be describe as an historical consciousness, which can be acquired, stands out particularly strongly in a person who, through a certain education in the Church, it can especially be applied, when we think of a case like Luther's. If you want to understand Luther’s soul then you must be clear that be comes out of the after effects of Augustinism, and that it is precisely in his time, just a bit after the beginning of the intellectualist age, that he is confronted with one of the most serious soul conflicts imaginable. Why was this so? You must just imagine: Augustine had come to an agreement on the recognition of the Christian-Catholic dogma, but for him this was connected with his living within something which was still alive, and even more alive among the Manicheans with whom he had met. What was still full of life in his time was the observation of original sin, in general the consideration of higher processes taking place in relation to lower earthly processes. People still have trouble today to make such things comprehensible.
  • Now I must speak to you about my conviction which is based — even though it is called a conviction — on knowledge. For me it certainly is knowledge. I am not in the position to speak in the same way about chance or coincidences like other people because coincidences also belong to an order of things which is usually ignored. I can’t attach it to an actual incident in Luther’s life, I can’t be indifferent to a lightning strike in a tree beside him, but I can see it, according to my knowledge, only as the effect of a truly supersensible intrusion. You can think about it in any way you like, but if I speak sincerely and honestly, I certainly regard part of Luther’s soul constitution as this pointing in, if I may call it so, of God’s finger, not out of belief but out of recognition. Luther’s state of mind or soul constitution became something quite different under the influence of such a deed; it happened so that certain inner sources were opened. These sources, or better said, the effectiveness of these sources, had already been prepared through the wrestling with misunderstood lore. It could not rise up, it was like a turning point in the soul itself, but it could not consciously show itself. Then it rose up into consciousness and became a turning point for only that which was happening. If I want to express myself roughly, the body has been softened, so to speak, and what had been prepared in Luther for a long time, permeated through a soft body.
• Title: Foundation Course: Lecture 12: Prophecy, Dogma and Paganism
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  • In brief, my dear friends, the largest part of pastoral and theological work exists in this. Place your hand on your heart and learn through it, feel out of your heart what I have said regarding the necessity for the renewal of Christianity, for the Christian impulse, because the biggest part of what is being preached and discussed exists in the continuous retreat from the recognition of gross intellectualism and the piecemeal eradication of everything out of Christianity, which actually should be understood in a profound way through strong thinking, through such a powerful thinking that the world finds God through Christ, and when God has been discovered through Christ, which can also become practical because in the discovery of the divine, the divine grasped in thought, the godless world can be included to bring about the re-introduction of the divine.
• Title: Foundation Course: Summaries of Lectures
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  • The discerning and acting person. The sinfulness of modern science. Essence and elements of sacramentalism. The experience of words, speech and hearing. The in-streaming of the divine into the word: Gospels. Objectification of action in the Offering. Conversion of natural processes into spiritual processes. Transubstantiation. Uniting with the transformed substances: communion. The physical-soul-spiritual relationship of people to the universe and their representation through sacraments: recognition through the word and offering, dealt through transubstantiation and communion. Question: Do the Gospel and Offering have an impact in the course of outer events? Is the inner experience of transubstantiation and communion something real outside a congregant? Open letter of Dr Friedrich Rittelmeyer to Rudolf Steiner.