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• Title: Foundation Course: Lecture 14: Gnostics and Montanists
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  • The origin of the St John Gospel has really come about through an immense spiritual time context. I can’t do otherwise, my dear friends, than to make a personal remark here, that I need to experience it as the greatest tragedy of our time, that theologians do not experience the majesty of the John Gospel at all, that out of a deep struggle preceding it, out of a struggle, the big question arose: How can mankind manage to, on the one hand, find a way to his soul-spiritual in the spiritual-supersensible where his own soul-spiritual nature originated from? On the other hand, how can mankind reach an understanding for how his soul is within the physical-bodily nature?
  • Montanism was the side of the Charybdis while the Gnosis was the side of the Scylla. He had to get past them both. I feel it at once, as our current tragedy, that our time has been forced — really out of the very superficial honesty, which prevail in such areas — that the Gospel of St John has been completely eliminated and only the Synoptics accepted. If you experience the Gospels through ever greater wonderment at each renewed reading, and when you manage to delve ever deeper and deeper into the Gospels, then it gives you a harmony of the Gospels. You only reach the harmony of the Gospels when you have penetrated St John’s Gospel because all together, they don’t form a threefold but a fourfold harmony. You won’t accomplish, my dear friends, what you have chosen to do in these meetings for the renewal of religion in present time, if you haven’t managed to experience the entire depths, the immeasurable depths of the St John’s Gospel. Out of the harmony of John’s Gospel with the so-called synoptic Gospels something else must come about as had been established by theology. What can really be experienced inwardly as a harmony in the four Gospels must come about in a living way, as the living truth and therefore just life itself. Out of the experience, out of every experience which is deepened and warmed by the history of the origin of Christianity, out of this experience must flow the religious renewal. It can’t be a result out of the intellect, nor theoretical exchanges about belief and knowledge, but only from the deepening of the felt, sensed, content which is able to be deepened in such a way as it was able to truly live in the souls of the first Christians.