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Searching Rudolf Steiner Lectures by GA number (GA0194)

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    Query was: god

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: Elemental Beings and Human Destinies
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    • Christ, wherever he uses it, the general name of God, and this without
  • Title: Lecture: Mission of Michael: Lecture I: The Power and Mission of Michael
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    • bad principle on the other: God and the Devil.
    • spiritual evolution through the erroneous concept of the duad, of God
  • Title: Lecture: Mission of Michael: Lecture II: The Michael revelation.
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    • the head in order that the Gods might speak to him. At the beginning
    • of the Bible we do not read: God sent a ray of light to man and
    • he became a living soul, but we read: God breathed the living breath
    • that their God had spoken to them not through direct sense
    • the head is the mediator, but that their God had spoken to them
    • God spoke to them in moments of clairvoyance, as when he spoke to
    • speaks to us through his countenance. And the countenance of their God
    • hierarchy of the Archangeloi. They felt their God as remaining unknown
    • his God, then Michael spoke to him. But this Michael spoke only to men
    • another state of consciousness, then the countenance of God, Michael,
  • Title: Lecture: Mission of Michael: Lecture III. Michaelic Thinking.
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    • If we look back into pre-Christian times we shall find that God's
    • of God Who came down to the earth, the Christ, was at the same time
  • Title: Lecture: Mission of Michael: Lecture IV: The Culture of the Mysteries and the Michael Impulse.
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    • even though they cannot find the transition from the God they sense to
    • it occurs and replace it by the name of God, this will change nothing
    • general Father god who lies at the foundation of the world. There is
    • with the Father god. Many of the modern evangelical theologians are no
    • longer able to differentiate between the general concept of God and
    • a different matter from being unable to find the Father God — You
    • Divine, between the Father God and the Christ God. This comes to
    • expression in the soul of man. Not to find God the Father is a
    • misfortune. Not to find the Father god, to be an atheist, is an
    • illness. Not to find the Son God, the Christ, is a misfortune.
    • we do not find the God out of whom we are born and whom we must find
  • Title: Lecture: Mission of Michael: Lecture V: The Michael Deed and the Michael Influence as Counter-pole of the Ahrimanic Influence
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    • smaller peoples; for it was the will of God that the Romans should
    • concept of god took on a quite particular form. If one takes into
    • concept of God was more and more elaborated in human thinking, a
    • concept of God which culminated in the dictum: God, the Omnipotent,
    • of God, the All-Mighty. My dear friends, we do not engage in catechism
    • truths; there you will, naturally, find: God is all-mighty, all-wise,
    • would not have spoken of God, the All-Mighty, but of God, the
    • God, the All-Mighty
    • (Previously: God the All-Wise)
    • Wisdom was considered the fundamental attribute of the Divine Being. The concept of Omnipotence only gradually penetrated the idea of the Divine Being, from the fourth century onward. It continued to develop. The concept of personality was abandoned and the predicate was transmitted to the mere order of nature, which is conceived of more and more mechanically. And the modern concept of the necessity of nature, the omnipotence of nature, is nothing but the result of the evolution of the concept of God from the fourth to the sixteenth century. Only, the qualities of personality were abandoned and that which constituted the concept of God was taken over into the structure of thinking about nature.
    • concept “God the All-Mighty” developed, there existed a
  • Title: Lecture: Mission of Michael: Lecture VI: The Ancient Yoga Culture and the New Yoga Will.
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    • But a distinction was made between the God without and the God within;
    • he was, however, conceived of as unitary, the God in nature, the God
    • People said: If a tree is shaking, this is the God outside, and if I
    • move my arm, it is the God inside; if I inhale the air, work it over
    • within me, and again exhale it, then it is the God from outside who
    • stated at the beginning of the Old Testament: “And God breathed
  • Title: Mysteries of Light: Lecture I: The Dualism in the Life of the Present Time
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    • God and devil, between paradise and hell. People are certain that
    • in the Pauline sense the wisdom of man may be foolishness before God,
    • contrast between God and the devil, is placed what must form the
    • God and the devil; and Paradise Lost would really have to be
    • people one group believe themselves capable of speaking about God and
  • Title: Mysteries of Light: Lecture II: The Development of Architecture
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    • the fact that it was the drwelling place of a god or a goddess,
    • the abode, of the god or goddess who was intended to dwell in it.
    • god. A Greek temple with-out the image of a god — we need only
    • of a god is an impossibility to the understanding which comes through
    • to erect dwelling places for their gods whom they could represent to
    • themselves only in images. The Greek temple was the abode of the god
    • or the goddess, of whose presence among them the people were
    • comfortable inclusion of the god or goddess. In the Gothic forms
    • regions. For the Greek his god and his goddess were present;
    • Greek temple demands only that the god or goddess be in it, not the
    • god or goddess. If we wish to speak in accordance with the facts, we
    • house,” — it is the abode of the goddess — or,
    • The Greek temple, then, enclosed the god or
    • goddess, and the people knew that the gods were present among men.
    • a sense the earthly world was deserted by God, forsaken by the
    • Divine. He felt the longing to find the way back to the gods, or
    • to God.
    • that the Greek felt the god or the goddess as his contemporary, as
    • which served, not as the dwelling-place for the god, but which was
    • a god is enclosed, for it is true for Christians also that they are
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  • Title: Mysteries of Light: Lecture III: Historical Occurrences of the Last Century
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    • substitute “God the Father,” or you can even replace it
    • with a merely pantheistic “God,” or anything of the kind,
    • does misfortune come? Why do the Gods not help?” The fact is,
    • we are in the period of humanity's evolution in which the Gods
    • will immediately help if men turn to them, but in which the Gods are
  • Title: Mysteries of Light: Lecture IV: The Old Mysteries of Light, Space, and Earth
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    • the gods in the Mysteries bringing the spirit to man, and on the
    • other, the implanting of this spirit acquired from the gods into the
    • commission from the gods in the Mysteries. The last derivative is the
    • the gods of the Mysteries. All that remains is crown and coronation
    • gods; and there were similar festivals all derived from the economic
    • the gods, are an echo of this ancient economic culture.

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