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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, Judaismâ€� 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 6: Creative Speech and Language.
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  • Today’s tendency is to only basically criticize the Gospels, one can’t recreate them; but the possibility for their creation must be reworked. Where are the obstacles? The obstacles lie in already referring to the very first elements which were available for the creation of the Gospels. In fact, Gospel examination is placed on another foundation when the Gospel is thought about this way, than how it needs to happen from the character of the words. You see, under the objections which Dr Rittelmeyer mentioned, not as his but those of others, it is also one which is mentioned besides. It’s the objection that it does not interest the religious today whether there are two Jesus children. I can completely understand how, in the religious mood of today, little value is placed in such things. Now there is something else. During the coming days we see, published in the “Kommenden Tag-Verlag,â€� how unbelievable the Gospel understanding is regarding the promotion of this “trivial matterâ€� — it is however no small matter — how the power which created the Gospels is promoted by simply referring to a proof of what stands in the Gospels, regarding the two Jesus children. People don’t understand the Gospels, they don’t know what is written in them. However, the creative power of speech must be drawn out of further sources, and as a result, develop the heart and mind for these sources so that from the heart and mind the first of the four sections which I’ve given you in the description of the Mass can be given. You see, it doesn’t mean the Mass is only being presented symbolically, but that the Mass symbolism becomes an expression for the totality of the pastoral process. If the totality of the pastoral work does not flow together into the Mass as its central focus, then the Mass has no meaning; the coming together of the pastoral ministry in the Mass or the modern symbolism that can be found — we will speak about this more — only then, in the full measure of†6¨ 
  • Now, just think deeply enough about how it would be possible for you to effectively bring the mere power of faith to the community, without words. You wouldn’t be able to do this, it is impossible. Likewise, you couldn’t sustain the community by addressing it through mere intellectualism. Intellectual sermons will from the outset form the tendency to atomise the faithful community. Through an intellectual sermon the human being is thrown back onto himself; every single listener will be rejected by himself. This shakes up in him those forces which above all do not agree but are contradictory. This is a simple psychological fact. As soon as one looks deeper into the soul, every listener becomes at the same time a critic and an opponent. Indeed, my dear friends, regarding the secrets of the soul so little has been clarified today. All kinds of contradictions arise in objection to what the other person is saying when the only method of expression he uses is intellectual.
• Title: Foundation Course: Lecture 7: Formation of Speech.
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  • So you see, in this way we gain an understanding for what sounds within language. One would be brought beyond the mere sign, which the word is today. Only with today’s feeling for language which Fritz Mauthner believes in, can you believe that all knowledge actually depends on language and that language has no connection to some or other reality. A great deal can be accomplished when one enters into one’s mother tongue and try to go back into the vernacular. In the vernacular one finds much, very much if you really behave like a human being, that is, respond to what you feel connected to the language. In the vernacular one has the rich opportunity to feel in speech and experience in sound, but also the tendency towards the descriptive, and you have to push it so far that you really, one could say, get into a kind of state of renunciation in regard to expressions that are supposed to phrase something completely separate from human experiences.
• Title: Foundation Course: Lecture 11: Insights into the Mystery of Golgotha, Priest Ordination.
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  • Rudolf Steiner: Yes, my dear friends, if I want to continue exploring which what we started, in various directions, it is important that I firstly touch on what existed in ancient Christianity, and then what unfolded out of the various forces working from ancient Christianity leading to the rise of the Evangelical-Protestant experience. We must be quite clear that during the time in which the Mystery of Golgotha took place, those people who would at least have a tendency to accept Christianity, were still of a totally different soul constitution, than what was later the case. The Mystery of Golgotha took place in the human evolution during a time in which it had basically nothing at all to do with, I could call it, pursuing the objective course of the world in a spiritual-scientific way. This is quite extraordinary. When you try to deepen yourself particularly into the objective course of the world, as it is presented in its totality, incorporating the physical, soul and spiritual, you have a strong impression regarding the development in the 8th century before Christ. Once again, you will get this strong impact — this can already be noticed in outer knowledge — regarding the time which I’ve often spoken about, in the 15th century.
  • This attitude of mind can be studied up to the middle of the 4th century, and then again, how it prepares itself for intellectualism from the middle of the 4th century onwards. For example, you can already see, when you study the writing of Scotus Eriugena, how in the 10th century on the one hand, the tendency plays in towards intellectualism that would later fully emerge, and on the other hand in what one could call the gifts of understanding out of higher worlds. This appeared strongly in that time in which it prepared itself from the middle of the previous epoch up to the 15th century of our present epoch. It is conclusively quite different before the middle of 4 AD; it continues into the 5th century, the times are not so strictly separate. You always find strong experiences towards the Mystery of Golgotha present in the first centuries after the event, as the supersensible spiritual plays into the earthly. This permeation of outer spiritual into the earthly became ever more difficult for the ordinary state of mind. We are just seeing in the centre of this previously mentioned period, a personality wrestling with every possible thing, just to get along. It is with such a turn that the one side of the human state of mind really changed, and on the other side a new kind of understanding necessary for the Mystery of Golgotha. This personality, as you know, was Augustine.
• Title: Foundation Course: Lecture 13: The Sacraments, Evolution and Involution
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  • It is extraordinarily important to visualise everything that was contributed in this period of time, outwardly and inwardly, in the outer cultural life and the inner spiritual and soul life, towards humanity. Just imagine, that in this time epoch there was also the infinitely significant mystic ... (stenographer record unclear, other than the name containing a B) ... who lived at this time when the booklet was drafted which played a big role in Luther’s point of view, called “Theologia deutch,â€� and then we can think about what directly resulted after this time as extraordinary, rising from the foundation of historical development in minds like Paracelsus, and Jakob Böhme, just afterwards. When we look at these things, then we have primarily the impression — we must have an impression — that there was during this period of western development a strong tendency towards turning inwardness. Souls turned inward. If you enter completely into such arguments as sermonized by for instance Johannes Tauler, you will discover an inward striving, a withdrawal from the outer things, a waiting until, one could call it, a sparkle arose which could then renew the human mind. I have also characterised this in my booklet about the Middle Age mystics. When you look at such inner striving as with Tauler, when you notice how he, after years during the course of his life, he had become ever more mature in his internalization, how he in quite a mysterious way met a person and how this person simply through an impression from something out of that already deepened interior was transformed, so that this created the occasion for a sermon which was described in such a way that all who listened in the church were as struck as if by a blow and some fell down as if dead. People were so struck within their souls that they fell into quite a faint.
• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • This occurs in the later striving in the most diverse forms. It appears in the tendency towards outer moral stateliness, which had to be developed according to Roman forms of the Roman Papal church, develop through the coronation of the kings becoming Roman emperors, in which the kings were accepted as instruments of the Roman Papal church, which itself was only fashioned out of ungodly Romanism. I speak in the Christian sense, in the sense of the first Christianity, which experienced Romanism as an enemy. How could one escape this which was being prepared? The first way one could get out was to not allow the internalised Christ to submit to the nationalization of morality, as it had evolved in the Roman Papal church. The nationalization, the outer national administration of morality was what Augustinus still accepted on the one hand, while, however, in the depths of his soul there were forces which he rebelled against.
  • We see in this rebellion, one could call it, the tendency of morality to withdraw within, at least to save the divinity within morality, according to what one had lost in outer worldliness. We see this morality being turned inward, being searched for as the “little sparkâ€� mentioned by Meister Eckhard, by Tauler, by Suso and so on, and how in particular it profoundly, intimately appears in the booklet “Theologia Deutch.â€� This, my dear friends is the battle for the moral, which now came to the fore, not to be lost within the divine spirituality, when it has already been lost in outer world knowledge and administration of the world. However, for a long time one was not ready to use such force like Suso regarding morality and seize the divine to penetrate the moral.