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Searching Rudolf Steiner Lectures by GA number (GA0207)
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    Query was: christ
  

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: Lecture: The Seeds of Future Worlds
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    • these worlds. He must do so, if Christianity is again to become a
    • clearly when we look at the modern conception of Christ — if
    • indeed modern times may be said to have any idea of Christ at all.
    • cannot possibly come to an idea of Christ as long as he makes use
    • of forming a true idea of Christ.
    • Harnack says that Christ the Son does not really belong in the
    • Christ Jesus has place in the Gospels only in so far as He brought
    • of the Father God. Thus in the sense of this theology Christ is of
    • Christian times, up to about the third or fourth century, when there was
    • still a good deal of the Oriental wisdom in Christianity, men were
    • engaged attention in the early Christian centuries have long ceased
    • Christ, he wants to acknowledge Him — but through inner
    • Christ God. Modern theology has not the Christ at all; it has only
    • the Father — but it calls the Father “Christ,”
    • because it has received the tradition of the Christ Being in history
    • and, quite naturally, wants to be Christian. If we were honest, we
    • should simply be unable to call ourselves Christians in modern times.
    • so speaking because for him both the Father and the Christ are
    • Father and Christ. If you are inwardly honest with yourselves, you
    • Father God and the Christ, the two ideas become confused and
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • way. This constitutes the great difference between Christianity
    • and the ancient teachings of the Gods. If we wish to find Christ,
    • grasp the world only in a pagan way, not in a Christian way; for
    • Christ must be reached in inner freedom. Particularly the way in
    • inner activity, is able to lead us to Christ, to the Mystery of
    • the essence of the Mystery of Golgotha. Christ should be felt and
    • spiritual science strives for in regard to Christianity.
    • which the eye is able to perceive the Sun. In Christ an older
    • When speaking of Christ, it pointed to the Sun.
    • conception of Jesus, who was Christ's abode, renders possible a
    • In ancient times, the Christ was felt to be outside in the
    • shining through Christ. The Sun shines outside in the world and
    • experienced in feeling. The Christianity which Anthroposophy will
    • have to teach, will not only imply looking at Christ, but being
    • filled by Christ.
    • so-called Christian theologians again and again put together
    • not really understand much about Christianity. For it is deeply
    • conspicuous theologian of Basle, wrote a book on the Christianity
    • theology; i.e., the Christian theology, is no longer Christian.
    • Christian theology does not understand anything about
    • Maximum number of matches per file exceeded.
  • Title: Cosmosophy 1: Lecture II
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    • consciousness of these worlds if Christianity is again to be
    • able to become a truth for him, for Christianity actually is
    • we look at the modern development of the idea of Christ
    • idea of Christ as long as he makes use only of the concepts
    • a true idea of Christ.
    • says that Christ the
    • are the message of the Father, and that Christ Jesus actually
    • theology, Christ has worth only insofar as He appeared in the
    • Christian times until about the third or fourth century A.D.,
    • Christianity, human beings occupied themselves intently with
    • people's attention in the early Christian centuries, under
    • speak of Him, tradition speaks of Him. Man has the Christ; he
    • longer actually has the Christ. He therefore takes what he
    • transfers it to the Christ God. Modern theology does not
    • actually have the Christ at all; it has only the Father, but
    • it calls the Father “Christ,” because at one time
    • it received the tradition of the Christ being in history, and
    • one wants to be Christian, of course. If one were honest, one
    • would be unable to call oneself a Christian in modern
    • Christ are experiences. The human being of the West makes no
    • Maximum number of matches per file exceeded.
  • Title: Cosmosophy 1: Lecture VIII
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    • indwelling of Christ, however, is the balance. In short, in
    • Christ, and this brought him to this peculiar
    • culture, he became not a worshipper of Christ but a
    • worshipper of the Antichrist, a reverer, a glorifier of
    • Antichrist. In Nietzsche, in a form amounting to a genius,
    • Antichristianity appeared. This Antichristianity, however, if
    • the Mystery of Golgotha gives us the forces that make Christ
  • Title: Cosmosophy 1: Lecture X
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    • of Golgotha, with the Christ experience, in order to show how
    • in death and resurrection the Christ experience can now pour
  • Title: Cosmosophy 1: Lecture XI
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    • between Christianity and the ancient teachings of the gods.
    • If the human being wishes to fmd Christ, he must find Him in
    • only in a pagan way, not in a Christian way; for the human
    • being must come to Christ in inner freedom. Particularly the
    • active knowledge, is able to lead us to Christ, to the
    • Christ must be able to be sensed, felt, known through one's
    • regarding Christianity Spiritual science seeks to explain the
    • Christ. When speaking of Christ, the ancients pointed to the
    • Christ. It must search for the sun in the Man of
    • end of the earth. The conception of Jesus, in whom Christ
    • Christ of the outer world. The true knowledge of the Mystery
    • the earth the sun of this earthly evolution through Christ.
    • Christianity about which anthroposophy must speak will not be
    • a looking to Christ but a being filled with Christ.
    • when so-called Christian theologians again and again lump
    • that they do not really understand much about Christianity.
    • Christianity of modern theology, in which he tried to prove
    • that modern theology — including Christian theology
    • — is no longer Christian. One may therefore say that
    • fact that modern Christian theology does not understand or
    • Maximum number of matches per file exceeded.



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