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The Rudolf Steiner Archive

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Search results 261 through 270 of 1057

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90b. Self-Knowledge and God-Knowledge II: The Sermon on the Mount 02 Dec 1905, Cologne

Blessed are the peacemakers, for they shall be children of God by themselves. When Jesus wanted to explain this to his disciples, he said: There are children of God and children of men. The children of God want to remain children of God; the children of men want to become children of God. The children of God are also called the descendants of Abel, the children of men the descendants of Cain. The descendants of Abel did not descend to the greatest human labor and toil; they accept what comes from God, even blood, and bring it to God as a sacrifice. The children of men have descended lower.
251. The History of the Anthroposophical Society 1913–1922: On the Character of the Present Day 21 May 1922, Berlin

And it was from this feeling that the idea contained in the idea of Yahweh was once formed, the idea of the one God Jehovah. This is the being that is unspokenly connected and composed of the many individual beings and that animates the ether, just as the many elementary beings animate the ether.
“The Son does not belong in the Gospel,” says Harnack, ‘only the Father.’ It could therefore be said that there is no longer any real concept of Christ, only of the one God. There is no longer any awareness of how the Son differs from the Father. It is like a return to the Old Testament and an obliteration of the New Testament. But this is the way to penetrate to the ethereal unity without warming it with the Christ impulse.
90b. Self-Knowledge and God-Knowledge II: The Apocalypse and Theosophical Cosmology I 30 Jan 1905, Berlin

90b. Self-Knowledge and God-Knowledge II: Theosophy in Daily Life 30 Oct 1905, Berlin

204. Materialism and the Task of Anthroposophy: Lecture XII 01 May 1921, Dornach
Translated by Maria St. Goar

According to this view all of humanity falls into two categories, one representing the kingdom of God, the other representing the kingdom of this world. The followers of this view look upon the earth's population and distinguish those who they say belong to the kingdom of God.
Based on such profound depths of his world view de Maistre expressed the thought that the gods—namely the gods of whom he spoke—have a certain distaste for the blood, and in the first place have to be appeased by the blood sacrifice.
2. Augustine, 354–430, neo-Platonist, Church Father. Converted to Christianity in 387, Bishop of North Africa. Wrote City of God, Confessions, among other books.
187. How Can Humanity Find the Christ Again?: Experiences of the Old Year and Outlook over the New Year I 31 Dec 1918, Dornach
Translated by Alan P. Shepherd, Dorothy S. Osmond

“But I ask you, you spiritual men among all the peoples, priests of all the religions, and you who are scholars, statesmen, artists. I ask you, reverend Father, highest dignitary of the Catholic Church, I ask you in the name of God: “Were it the last, most wretched of all nations, would it be right that for vengeance' sake one of the peoples of the earth should be exterminated by other peoples who are their brothers?
It shall never dare to say: ‘We did not know this. We did not wish it.’ Before God, in the face of its own responsibility to eternity, it shall say openly, calmly, coldly: ‘We know it and we desire it.’
The German spirit that has sung and thought for the world becomes a thing of the past. A people God created to live, a people still young and vigorous, leads an existence of living death. “There are Frenchmen who say, ‘Let this people die.
165. Transformations of the Human Element of Sensation and Thought from the Fourth to the Fifth Cultural Epoch: Lecture One 06 Jan 1916, Dornach

So they went up to the father's father first. So we come to the father's father, who in turn had a brother. It turned out to be extremely interesting that the brothers had certain similarities and also differences through two generations. There was the father of the father, that is, the grandfather of our young girl, who – while the father was just an overly ambitious and energetic man – was already a kind of ruffian.
But he had something that he felt was like a thorn in his side, or one could also say, like a delicacy, to deceive the gods, the officially recognized gods. And so he offered them – as you all know – as a delicacy for the gods, his own son, whom he had cut into pieces.
89. Awareness—Life—Form: The Logoi 02 Jul 1904, Berlin
Translated by Anna R. Meuss

There are only three, and so they can only reveal themselves to one another: The Father reveals himself to the Word, The Word reveals itself to the Holy Spirit, The Holy Spirit reveals itself back to the Father.
All is made through the Word, which on the one side contains the Father in involution; hence John: [In the Beginning was the Word and the Word was with God and the Word was God. He was in the Beginning with God. Through him Everything entered into existence and without him nothing entered into existence.’ Kalmia Bittlestone translation] The task for the next planet, Mercury, 5) All Redemption—the Word veils itself in the Spirit and reveals itself to the Father.
254. Significant Facts Pertaining to the Spiritual Life of the Middle of the 19th Century: Lecture I 31 Oct 1915, Dornach
Translated by Dorothy S. Osmond

One of the principal characters in the novel is a man who makes models of gods. What is such a man in Tibet? He is one who models figures of gods out of all kinds of substances (as we today work with clay or plasticine); he makes models of gods according to the traditions strictly laid down in the Tibetan canon.
The beautiful girl was journeying with her father, the sinner. According to the Tibetan Constitution, his brothers are also fathers because a kind of polyandry is customary there. When a man marries, his brothers also marry the same woman. So the brothers of a father are also fathers, although one is the actual chief. The caravan procession is beautifully described in the book: the fathers are in front, then the chief father (the sinner) and his beautiful daughter.
112. The Gospel of St. John: The Artistic Composition of the Gospel of St. John 02 Jul 1909, Kassel
Translated by Harry Collison

Here is a man born blind; his blindness is not a result of his parents' sin, nor of his own; but he was rendered blind by God in order that Christ might come and perform a miracle for the glory of God. In other words, in order that a miraculous act might be ascribed to God, God had first to make the man blind. The original passage was simply not read correctly. It does not say at all that “the works of God should be made manifest in him”. If we would understand this miracle we must examine the old usage of the word “God”.
As He pours His force into the I Am—as thus the exalted God of Christ communicates Himself to the God in man—the blind man receives the force enabling him to heal himself from within.

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