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The Rudolf Steiner Archive

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Search results 201 through 210 of 1057

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94. The Gospel of St. John: Lecture III 05 Mar 1906, Berlin
Translator Unknown

For the Greeks and all other peoples of that time, the power that made man into man and caused him to develop was God. An outer God, a God in the next world, was unknown in those days. Therefore one called what lived in man, the God in man. Thus if one spoke of the God of Abraham, the God of Isaac and the God of Jacob, it was the higher self that was meant. One can only understand the Old Testament if one appreciates this conception of God.
Jesus answered, ‘Neither hath this man sinned nor his parents, but that the works of God should be made manifest in him.’” These three sentences speak clearly enough. Neither had he sinned in his physical body, nor had his parents; therefore the Jewish law that God will visit the sins of the fathers upon the children unto so and so many generations does not hold good.
113. The East in the Light of the West: The Nature of the Physical and the Astral Worlds 25 Aug 1909, Munich
Translated by Dorothy S. Osmond, Shirley M. K. Gandell

His son, Orestes, who is absent, returns and takes vengeance upon his mother for the death of his father, because one of the gods demands that he shall do so; his act is in harmony with the national feeling of those times that declares that his act is righteous and that he has done his duty.
Just here we can see the truth of Greek mythology as portrayed in the story of Orestes. Orestes is told by the ruling gods that he has performed a good deed, but the Erinyes approach him, and they are felt to be older beings than those belonging to the kingdom of Zeus.
167. Things in Past and Present in the Spirit of Man: Celtic Symbols and Cult, Jesuit State in Paraguay 09 May 1916, Berlin
Translated by E. H. Goddard

The cult permeated all activities; even the work done in the fields was accompanied by cult activities for which certain definite Jesuit Fathers had been trained. Everything was permeated by the cult activity. Therefore we see that the whole inter-working between the Jesuit Fathers and the Indians was such that it went directly into the astral body.
Those who actually had the direct interaction with the Indians, those who showed them what they had to do were intermediaries set up by the fathers. These Jesuit Fathers, however, separated themselves off from the Indians; they directed them through other people. The only time they were seen was when they were dressed in their beautiful gold robes and were surrounded by incense when directing the ceremonies at the Mass. Therefore these Jesuit fathers were looked up to as gods. All this was accomplished because the Jesuits knew how to work directly into the astral body.
112. The Gospel of St. John: The Johannine Christians 24 Jun 1909, Kassel
Translated by Harry Collison

John—that mighty document of the human race—begins with the words: In the beginning was the Word, and the Word was with God, and a God was the Word. The same was in the beginning with God. The Word, then—or the Logos—was in the beginning with God.
and finally: he was the son of Adam, and Adam was the son of God. This means that the author of the Luke Gospel considers it of special importance that a direct line runs from Jesus of Nazareth, with Whom the Spirit united at the Baptism by John, to Him Whom he calls the Father of Adam, to God.
—True, one could discern in man, as he developed, his origin in the God, but the God Himself could not be perceived by observing human evolution with outer physical eyes alone.
68a. The Essence of Christianity: The Gospel of St. John and the Future of Christianity 14 Dec 1907, Düsseldorf

The Gospel of John begins with the beginning of things, as does the Old Testament. There, the gods create heaven and earth from what was chaos at the beginning. The Gospel of John also begins with the words: “In the beginning was the Word, and the Word was with God, and the Word was God.”
If we put ourselves in the place of the Jew for the God principle, we find: He felt united with the father Abraham when he traced back the whole line of blood.
The individual human being can stand alone, by himself; he finds the Father within himself, that from which he emerged. I, my innermost being, I and the Father are one.
79. Jesus or Christ 29 Nov 1921, Oslo

But in this awareness: there is a God – which is the direct expression of true human health, lies only that confession of God, which I would call the Father confession.
And the fundamental character of Harnack's “Essence of Christianity” is, after all, that it says that it is not the Son who belongs in the Gospels, but only the Father, and the Son is only the one who sent the teaching of the Father through the Gospels into the world.
What the Father cannot do, He has handed over to the Son. In a separate experience, the Christ enters into human consciousness quite apart from the Father.
164. The Value of Thinking for Satisfying our Quest for Knowledge: The Relationship Between Spiritual Science and Natural Science IV 03 Oct 1915, Dornach

We left off at the chapter “Essence of Jesus' Teaching”, according to which the essence of Jesus' teaching is said to consist of “the raw message that the creator and ruler of the universe, to the human being whom he created in his image, is a loving Father, that love for God and fellow man is the highest moral commandment, that the soul of man is immortal and that after death a fate is prepared for it which corresponds to the moral behavior of man during his life.
Imagine if someone had told Kolurmbus: not discover America, because there might be other people, other gods. Imagine what a weakness it would be not to stand so firmly on the ground of Christianity as to be able to say: Whatever will be discovered, the ground of Christianity is so strong that it will hold firm!
54. Parsifal and Lohengrin 29 Mar 1906, Berlin

Something like an echo of this time is contained in that which Tacitus reports when he says that the Germans still revered an old tribal god at whom they looked up like at a father with whom they were connected by family ties, which extended to tribal communities.
Christianity should bring an initiation that takes place only in the deepest inside, in the concealed sanctum of the soul. There the god should be searched for, the god, who brought salvation to Christianity by pouring his blood; every single human being in his soul should find this god.
We must have the desire to ask for it. If the human soul has found the path up to the god, the god descends to it. The secret of the Holy Grail is the descent of the god who descends, if the human being develops up to the divine.
65. From Central European Intellectual Life: Images of Austrian Intellectual Life in the Nineteenth Century 09 Dec 1915, Berlin

Translation: A lesson from my father for the journey Ignaz, now listen, what I say to you, your father says to you. In God's name, because it has to be so, and you should seek your fortune in the wide world, That is why I have to tell you this, and take to heart what I say to you.
Narration: How Ignaz leaves his father's house and his parents see him off. Father and mother, I bid you farewell and God bless you for all the kindness you have shown me.
For some people it is given up earlier and for some later. I and your father pray, Ignaz, that no misfortune befalls you. We will walk with you for a bit and accompany you to the image of the Mother of God.
117. Deeper Secrets of Human History: Lecture III 23 Nov 1909, Berlin
Translated by Dorothy S. Osmond, Alan P. Shepherd

It is quite wrong that students of these matters to-day should regard John the Baptist merely as a raging fanatic, a man who storms at the Pharisees, calling them “a generation of vipers”, and cries out to them: “Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham.” (St. Matthew III, 9).
You speak without understanding when you say: “We have Abraham as our father”. Only in the light of what has here been said is meaning imparted to these words of the Baptist.
Rudolf Steiner's statement that John had instructed his disciples about the Lamb also throws light upon the seemingly abrupt announcement by John the Baptist to his disciples, “Behold the Lamb of God.” (St. John I, 29).14. Cp. Romans, VIII, 19. “The earnest expectation of the created world waiteth for the manifestation of the sons of God.”

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