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  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
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    • Gospel; this tale may, however, be called his Apocalypse, for
  • Title: Mission of Spiritual Science and Its Building at Dornach
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    • Gospels or the Bible generally. But if what is said be read with the
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
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    • Gospel; this tale may, however, be called his Apocalypse, for
  • Title: Schiller and Our Times: Lecture VIII: What can the present learn from Schiller
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    • Materialism has become a world philosophy, a gospel, an
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture IV: Theosophy and Christianity
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    • core of the Gospels. After he had tried to make clear what such a core of historical
    • Now, look around in the Gospels,
    • bit by bit to verify the content of the Gospels critically. I cannot give you
    • anyhow on the ground of the Gospels if we take the one or the other of these
    • of the learnt theologians that the fourth Gospel should be less significant
    • reason why the St. John’s Gospel — which just raises us so much
    • One believes that the three Gospels:
    • while the John’s Gospel demands to recognise the Word that became flesh
    • thought. If, however, the John’s Gospel is less entitled to authenticity,
    • all. You do not really understand the other Gospels if you do not take St. John’s
    • Gospel as basis. What the other evangelists tell is getting bright and clear,
    • if you add the words of St. John’s Gospel as an interpretation, as an
    • to the truth of the Gospels.
    • It becomes clear to us easily if we understand St. John’s Gospel correctly.
    • The first sentences of this Gospel, the real message of the Word that became
    • is this just what is shown us in the Gospel that the word existed forever that
    • on the St. Matthew’s Gospel. Now we understand why the birth of Christ
    • Read the Gospel now. These are really
    • hear in the Gospel that Christ passed a blind-born man. And those who were around
    • Gospels, but has come down in another way. Jesus with his disciples passed a
  • Title: Origin and Destination of Humanity: Lecture I: What Does the Human Being Find in Theosophy?
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    • this criticism has performed concerning the Gospels. The historical
    • criticism now asked concerning the Gospels in which one had still read
    • piece from the old authority of the Gospels. It has shown that they
    • question why this Gospel has such a deep content, and why it lets its
    • clear that the Gospels and other old religious documents have not come
  • Title: Lecture: Theosophy and Tolstoy
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    • the Course The Gospel of St. John in relation to the other three
    • Gospels, especially the Gospel of St. Luke:
  • Title: Lecture: The Inner Development of Man
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    • were the gospel truth. On the contrary, he must leave it open as to
    • and New Testaments, particularly in the Gospel of St. John beginning
  • Title: Origin and Destination of Humanity: Lecture IX: On the Inner Life
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    • in particular in John's Gospel from the thirteenth chapter on. You have
  • Title: Origin and Destination of Humanity: Lecture X: Goethe's Gospel
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    • Goethe's Gospel
    • showing that theosophy is life and must become life. It is no new Gospel,
  • Title: Esoteric Development: Lecture VII: The Great Initiates
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    • religious writings: the Vedanta, the Bhagavad Gita, the Gospel of
  • Title: Origin and Destination of Humanity: Lecture XVI: The Great Initiates
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    • John's Gospel from the thirteenth chapter up to the end, also
  • Title: Origin and Destination of Humanity: Lecture XVII: Ibsen's Attitude
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    • not in the environment, but in the “Gospel of the Good News,”
  • Title: Origin and Destination of Humanity: Lecture XX: The Divinity Faculty and Theosophy
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    • way with the external research. Someone who approaches the Gospels with
    • the Gospels are inconsistent with each another. One has put together
    • John's Gospel separately. Hence, it has become for many something like
  • Title: Origin and Destination of Humanity: Lecture XXII: The Medical Faculty and Theosophy
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    • they regard that as a Gospel which refers to any authority. The doctor
  • Title: Two Essays on Haeckel: Essay II: Haeckel, "The Riddle of the Universe," Theosophy
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    • standpoint the “gospel” derived from Haeckel's
    • intense sensation, and became, so to speak, a gospel for
  • Title: Riddles of the World: Lecture I: Haeckel, the Riddles of the World and Theosophy
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    • one hand the Gospel, which Haeckel has gained from his
    • so to speak, a Gospel for humanity at that time. Matter and
  • Title: Riddles of the World: Lecture VII: The Core of Wisdom in the Religions
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    • deepest Gospel, that of John, you find the same consciousness
  • Title: Esoteric Development: Lecture I: Inner Development
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    • the thirteenth chapter of the Gospel of John, with the words,
    • which is handed down to us, not by the Gospel, but by a Persian
  • Title: Riddles of the World: Lecture IX: Inner Development
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    • way in the thirteenth chapter of the St. John's Gospel with the
    • in the Gospels, but in a Persian story. Jesus walked with his
  • Title: Riddles of the World: Lecture XI: The Christian Teachings of Wisdom
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    • news, the Gospels, is not the wise language of Jesus. They are
    • materialistic Gospel for many are nothing else than founders of
  • Title: Riddles of the World: Lecture XII: Reincarnation and Karma
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    • deepest in John's Gospel where you read: “In the
  • Title: Riddles of the World: Lecture XIII: Lucifer
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    • must be reborn in freedom. The principle of St. John's Gospel
  • Title: The Origin of Suffering
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    • endured on the Cross. That is clearly expressed in St. John's Gospel
    • Christ was not yet glorified. One who reads this Gospel more deeply
  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • stated in the Gospel of John 7:39, where it is said that the
    • To read the Gospel of John closely is to discover things of
  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • actual writing of the four Gospels and Scriptures in the Old
    • Christian faith, turns to the four Gospels known as the
    • Gospel according to Matthew, to Mark, to Luke and to John,
    • mood and attitude. They read the Gospel of Matthew and that
    • seed of all the doubts aroused by disparities in the Gospels
    • subjecting the Gospels to detailed scrutiny we believe to
    • In regard to the fourth Gospel, the conclusion is drawn that
    • decided which Gospels were true, and there it was ordained:
    • so-called harmonizing of the Gospels took place. This meant
    • collating the Gospels and bringing them to present a uniform
    • careful examination of the Gospels as they were in the second
    • were the writers of the gospels? In my book, Christianity as
    • Gospels. Here I can only give a few hints! In my book is
    • explained that what is written in the Gospels is derived from
    • Gospels had no other sources than the ancient codex of
    • the Gospels different forms of initiation. They differ
    • the Gospels were connected with Christ.
    • nature. You will remember that in the Gospels Jesus often
    • “I.” This you find particularly in the Gospel
    • “I.” In John's Gospel He often indicates that He
  • Title: Knowledge of Soul and Spirit: Lecture XIII: Outset and End of the Earth
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    • documents, in the John's Gospel, properly and appropriately: in
  • Title: Where/How/Spirit: Lecture V: Bible and Wisdom II
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    • started which has analysed and cut the Gospel to pieces, a
    • that there are contradictions in the Gospels?
    • Matthew Gospel and the Luke Gospel, if one adheres to the
    • first chapters of both Gospels are contradictory. Not only that
    • Gospels, on one side, and the writer of the fourth so-called
    • John Gospel, on the other side, contradict. The result was that
    • one tried to produce an accordance of the first three Gospels
    • at all. Not only that the writer of the John Gospel, who
    • Gospels could give the image of the superior Jesus, the founder
    • of the Gospel, if one considers them as portrayals of the
    • brilliant time. The fourth Gospel is a confessional document, a
    • is approximately this: the John Gospel is late; it was written
    • the story in Palestine. However, the John Gospel originated
    • (August Friedrich G., 1803–1861) who asserts that the Gospel is
    • just this Gospel shows almost in each sentence that an
    • in the fact that the Gospel is due to John is out of his mind.
    • historical and who bear down on this Gospel with all possible
    • respected ones and the writer of the John Gospel the mere
    • That is not possible with the John Gospel. It immediately
    • our calendar. — The writer of the John Gospel applies the
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  • Title: Where/How/Spirit: Lecture IX: Tolstoy and Carnegie
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    • humankind like a Gospel. We have the American steel tycoon on
    • Thus, we see another strange Gospel growing out of his way of
    • thinking, a Gospel that follows Christ. However, Carnegie
    • immediately says at the beginning of his Gospel, it is a Gospel
    • Gospel of Wealth,
  • Title: Lecture: Buddha and Christ
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    • Gospel; but we must understand them aright. Let us compare them for a
  • Title: Metaporphoses/Soul One: Lecture 8: Buddha and Christ
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  • Title: Lecture: Buddha
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    • Christ recorded in the Gospel of St. John. Christ indicates that He
  • Title: Turning Points: Lecture 3: Buddha
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    • Christ, as recorded in the Gospel of St. John (ii. 19), when
  • Title: Lecture: Christ and the Twentieth Century
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    • you convince yourselves that the Gospels or other documents are
    • In studying the Gospels, we may ask ourselves: What
    • rituals with the essential features in the various Gospels we find,
    • in these Gospels, the reconstructed descriptions of the old
    • exact are to be found in the Gospel of St. John — we have that
    • we shall not set any less value on the Gospels because we find in
    • Gospels from this point of view will enter into the mighty process of
  • Title: Turning Points: Lecture 6: Christ and the Twentieth Century
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    • If we would indeed understand the Gospels, we
    • the most important statements contained in the Gospels, then (as
    • that in the Gospels there appear once again detailed narratives
    • noticeable in the Gospel of St. John. While in previous times
    • no longer degrade the Gospels by discovering in them four
    • He who can understand the Gospels from this point
  • Title: Human History: Lecture X: Christ and the Twentieth Century
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    • yourselves that the Gospels and the other documents talk about
    • understand the Gospels in such a way that one asks, what had an
    • them to the central issue in the single Gospels, one realises
    • ceremonies face us in the Gospels, only applied to the great
    • best in the John's Gospel — which was given
    • Gospels while one discovers four different initiatory rituals
    • words of the Gospels from this viewpoint penetrates into the
  • Title: Spiritual Science/Treasure for Life: Lecture III: Spiritual Science and Denomination
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    • Gospel again on the other side, takes up the truth which is
    • provided by the Gospel and leaves a deep abyss between its
    • the Gospels. Yes, an even deeper abyss can arise, and the
    • that nothing that is included in the Gospels would exist. The
    • approach the Gospels with such knowledge, would find these or
  • Title: Lecture: The Spirit of Fichte Present in Our Midst
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    • possessed with his own conception of the Gospel of St. John,
  • Title: Lecture: The Bible and Wisdom.
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    • when the four Gospels are submitted to literal comparison they do not agree
    • and John Gospels. And so the investigators said: How can the single
    • Evangelists have written their respective Gospels under lofty inspiration,
    • when the accounts do not agree? The Gospel of St. John — that most
    • are derived, we shall find that none of the Gospel narratives are given by
    • super-sensible facts. We could show that what is contained in the John Gospel
    • is based upon super-sensible impressions which the writer of that Gospel
    • Anyone who examines the Gospels with the same methods as he employs in the
    • writers of the Gospels will be led into the spiritual world and to those
    • We should realise that those from whom the Gospels proceeded were Initiates,
    • spiritual investigator looks at the four Gospels. The writers of the four
    • Gospels were Initiates of different degrees. It is understandable that there
    • a landscape from a mountain. The deepest of all is the Gospel of John. The
    • writer of the John Gospel was the most deeply initiated into the mysteries
    • Spiritual Science is able to elucidate the Gospels fully, and to prove that
  • Title: Lecture Series: Christ in the 20th Century
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    • Gospels, and that the discrepancies people have discovered in them have
    • forced them to conclude that the Gospels could not be taken as historical
    • picture of Christ Jesus from the Gospel accounts, there have come to be many
    • Gospels that can be historically proven, to out-and-out rejection of the
    • means only the religious-minded and people of feeling, for whom the Gospels
    • because what could possibly be easier than to take the Gospels and show how
    • At any rate, the Gospels were
  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • spiritual-scientific deepening many passages in the Gospels will
    • in the Gospels resound to us in a new and wonderful way;
    • Gospel in a peculiar manner, with a magic producing reverence,
  • Title: Foundations of Anthroposophy: Lecture III: World Development in the Light of Anthroposophy
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    • Gospel will appear in an entirely new light, in a different way
    • Christ's words in the Gospels resound to us in a new and
    • from the Gospel in a remarkable way, with a magic that calls
  • Title: Lecture Series: What was the Purpose of the Goetheanum
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    • author of St. John's Gospel.
  • Title: (On) Apocalyptic Writings - II
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    • or the mystical Gospel of St. John. There is nothing to be said
    • highest level were made known. In the Gospel of St. John this
    • WORD.” Hence it is written in the Gospel, “All things were
    • recognised as the Proclaimer of the Gospel.
    • Personality. The Gospel expresses this, too, in a glorious, most
    • powerful way. For those who can read aright, the Gospel clearly
    • previous proclamations in the old religious systems of what the Gospel
    • world-historic significance of Christianity in its Gospel. What was
  • Title: Greek/Germanic Mythology: Lecture III - The Sigfried Saga
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    • the spirit. In the Gospel it says: “And there are three that bear
    • Steiner's Course on the Luke Gospel.
  • Title: (On) Apocalyptic Writings - III
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    • later. Such a book is the Gospel. The Gospel contains what was
    • in the Gospel? Yes, they are there at the time when the Angel has
  • Title: Signs/Symbols: The Birth of the Light
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    • literally as it is described in the Gospel of St. John, and it is also
  • Title: Temple Legend: Lecture 1: Whitsuntide. Festival of the Liberation of the Human Spirit
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    • the New Testament. It is alluded to in the profoundest of the Gospels
    • Gospel, when it speaks of the Feast of the Tabernacles which was
    • John's Gospel: ‘He that believeth on me, as the scripture hath
  • Title: Temple Legend: Lecture 2: The Contrast Between Cain and Abel
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    • in the Psalms and some important chapters in the Gospels, in the Epistle
  • Title: Lecture: The Manicheans
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    • Mysteries, (2) The Letters, (3) The Gospel, and (4) The Thesaurus.
    • believe in the truth of the Gospels unless the authority of the
  • Title: Foundations of Esotericism: Lecture I
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    • All religions point to this kind of intensive development. The Gospels
  • Title: Foundations of Esotericism: Lecture VIII
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    • nothing of it for two thousand years. In the gospel of St. John there
  • Title: Foundations of Esotericism: Lecture XX
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  • Title: Foundations of Esotericism: Lecture XXX
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    • beginning of St. John's Gospel in the description of the changing of
  • Title: First Lecture: The Gospel of St. John
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    • and next time I am going to speak about the Gospel of St.
    • Testament textual criticism has discredited the John Gospel
    • three gospels, the synoptic gospels, are the only documents
    • hand modern theologians try to interpret the John Gospel as a
    • Thus the John Gospel could be considered as a devotional
    • from the John Gospel, and there is a conviction, a source of
    • when one meets the John Gospel if one is sensitive to inner
    • noticed the contradictions in the gospels. Then they rejected
    • the gospels and lost faith. They said: We cannot reconcile
    • understand the John Gospel without rising to such higher
    • worlds. The John Gospel is not a poetic work, nor a writing
    • revelations from higher worlds that the writer of the gospel
    • the John Gospel learned, through experience in higher worlds,
    • these two higher worlds. His Gospel reveals this to us.
    • the John Gospel rise to the two higher worlds and become
    • Gospel. Don't misunderstand me. I know many will say: If all
    • more deeply in the sense of the John Gospel.
    • stands at the beginning of his gospel. “In the
    • Gospel is written should not read it like any other book. The
    • alone can really help towards understanding the John Gospel.
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  • Title: Second Lecture: The Gospel of St. John
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    • time I spoke about the first twelve chapters of the Gospel of
    • of the John Gospel directs one to the higher world. When we
    • initiation described in the John Gospel, the astral body,
    • Gospel is a description of this Christian path of initiation.
    • an inner path. The John gospel is a document which can be
  • Title: Third Lecture: The Gospel of St. John
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    • have said so far about the Gospel of St. John has taken us
    • meaning on the gospel, but that by means of occult teaching
    • Gospel — which only needs to be allowed to work and
    • You can verify this in the John Gospel. Take the first
    • intended in this chapter of the John Gospel.
    • Gospel.
    • But actually in the John Gospel there is a clear indication
    • the transfiguration. It is, however, not in the John Gospel.
    • many other passages in the gospels. John asked, “Art
    • with his whole soul. The time when the gospels were written
    • Gospel, everything is already prepared. The preparatory scene
    • John Gospel is inexhaustible, and how full it is of strength
    • strength and life. This is why this gospel is the leading
    • But clearly, if I were to explain the John Gospel in its
    • self, wrote his Gospel according to St. John.
    • this gospel with the powers of the ordinary intellect. In our
    • Gospel is not written for the intellect. Only he who has
    • of spirit power as John did, can understand his gospel.
    • critique of this John Gospel. Instead, it should immerse
    • John Gospel. We will become aware of the deep truth of one of
  • Title: Esoteric Cosmology: Lecture VII: The Gospel of St. John
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    • THE GOSPEL OF ST. JOHN
    • as in the Gospel of St. John. Truth to tell it is only in this Gospel
    • Gospel. From the historical point of view it is considered inferior to
    • the three synoptic Gospels, as being, in a sense, apocryphal. The very
    • Occultism has quite another conception of the Gospel of St. John.
    • During the Middle Ages a number of Brotherhoods saw in this Gospel the
    • to this Gospel as to their Bible. It may be said in a sense that the
    • should spread over the world in later times. In the Gospel of St. John
    • Gospel was never regarded or read merely as a gem of literature. It
    • The first fourteen verses of this Gospel were the subject of daily
    • the Gospel and lived through them in inner experience.
    • said: — ‘The Gospel of St. John awakens thine inner senses
    • Gospel no mention is made of John himself until after the story of the
  • Title: Esoteric Cosmology: Lecture X: The Astral World (continued)
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    • expressed at the beginning of the Gospel of St. John), of which the
  • Title: Esoteric Cosmology: Lecture XVIII: The Apocalypse
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    • Christianity. What is written in the Gospels is the message, the good
  • Title: Reading Pictures of the Apocalypse: Appendix: Cosmogony
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    • Gospel, “Blessed are those who have not seen and yet believe.”
    • for Christianity. What is found in the Gospels is the new good tidings,
  • Title: At the Gates: Lecture III: Life of the Soul in Kamaloka
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    • All the Gospel sayings have a deep meaning, and we come to know their
  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • that in the Gospel of St. John we have a document which originates with
    • Gospel is something we can experience in our own inner being and not
    • you must meditate on this Gospel, not simply read and re-read it. The
    • Gospel begins: “In the beginning was the Word, and the Word was
    • Gospel, rightly understood, are sentences for meditation and must be
    • through these words, so that everything in St. John's Gospel can be
  • Title: Festivals: Christmas: Lecture II: Signs and Symbols of the Christmas Festival
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    • The same truth is indicated in the Gospel of St. John in the words:
  • Title: Signs/Symbols: Signs and Symbols of the Christmas Festival
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    • The same event is indicated in the Gospel of St. John in the words,
  • Title: Lecture Series: The Mystery of Golgotha
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    • general meaning of “Mother name.” The Gospel records:
    • Gospel should therefore be read as follows: “Under the Cross
    • recorded this divine wisdom; Sophia is embodied in the Gospel
    • contained in the Gospel: “Eli, Eli, lama sabathani!”
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • the gospel of S. John: “He must increase, but I must
  • Title: Theosophy/Rosicrucian: Lecture IX: Planetary Evolution I
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    • John's Gospel. They had not as yet the tenth member and instead of
  • Title: Theosophy/Rosicrucian: Lecture X: Planetary Evolution II
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    • Leader the Christ, or in the sense of St. John's Gospel, the Logos. On
  • Title: Theosophy/Rosicrucian: Lecture XIV: The Nature of Initiation
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    • representatives of Christian theology, the Gospel of St. John, and as
    • The Gospel of St. John is a miraculous book: one must live it, not
    • considers the St. John Gospel a book of meditation. A fundamental
    • belief in the first words of the beginning of St. John's Gospel:
    • through weeks and months the Gospel words down to the passage
    • experience the 13th Chapter of St. John's Gospel, so to experience it
    • Feet. The event in the 13th Chapter of St. John's Gospel is not
  • Title: Lecture: The Earths Passage Through Its Former Planetary Conditions
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    • truth. Many a passage in the Gospel of St. John can only be
  • Title: Theosophy and Rosicrucianism: Lecture IX: The Earth's Passage Through its Former Planetary Conditions
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    • truth. Many a passage in the Gospel of St. John can only be
  • Title: Theosophy and Rosicrucianism: Lecture XII: The Stages of Christian Initiation
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    • of Gospels, in the Gospel of St. John. It is not only a
    • experienced it, knows what the Gospel of St. John really is:
    • books, the Gospel of St. John is the one which indicates the
    • immerse themselves into the first words of the Gospel of St.
    • become within them a quickening force. But the Gospel of St.
    • sentences of the Gospel of St. John again and again as a
    • of the spirit is indicated in the words of the Gospel of St.
    • yourselves in each chapter of St. John's Gospel. Let me only
    • experiences the thirteenth chapter of the Gospel of St. John
    • take the words of St. John's Gospel literally: “Whoso
    • spirit, and how the Gospel of St. John itself contains the
  • Title: Theosophy and Rosicrucianism: Lecture XIII: The Rosicrucian Training
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    • to understand in a deeper sense the beginning of the Gospel
  • Title: Gospel of John (Basle): Lecture I
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    • The Gospel of St. John (Basle)
    • St. John's Gospel, and in so doing we shall be able to point
    • Gospel.
    • Gospel takes quite a special place among the four Gospels.
    • The Gospel of Matthew, Mark and Luke give us an historical
    • picture of Jesus, but St. John's Gospel is regarded as a kind
    • the other Gospels, but these contradictions are so apparent
    • John's Gospel did not perceive them also.
    • time St. John's Gospel is considered to be the least worthy
    • free synoptic Gospels please them better, because they more
    • Nazareth.” According to St. John's Gospel is quite
    • quite different. St. John's Gospel represents Christ to us
    • St. John's Gospel according to the spirit and not only
    • devotion and truth. (in St. John's Gospel truth —
  • Title: Gospel of John (Basle): Lecture II
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    • The Gospel of St. John (Basle)
  • Title: Gospel of John (Basle): Lecture III
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    • The Gospel of St. John (Basle)
    • contained in St. John's Gospel are so profound that we shall
    • Gospel and the first words of the Bible. The first words of
    • Gospel the first words are: “In the very beginning was
    • tone to the whole of St. John's Gospel. The development of
    • the first verse of his Gospel: “In the very beginning
  • Title: Gospel of John (Basle): Lecture IV
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    • The Gospel of St. John (Basle)
  • Title: Gospel of John (Basle): Lecture V
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    • The Gospel of St. John (Basle)
    • the Gospel is called Christ had to step in. In the occult
    • visibly to the Earth. This is told us in St. John's Gospel,
    • The Gospel of
    • Gospel, such as the marriage at Cana in chapter two, the
    • St. John's Gospel. Hundreds have experienced this. The writer
    • of St.John's Gospel was a great Seer who was initiated by
    • “John” is never mentioned by name in this Gospel.
    • St. John's Gospel being initiated by the Lord Himself that
    • loved, the one to whom we owe St. John's Gospel, was raised,
    • he was awakened. Not a line in St. John's Gospel, contradicts
    • consider another scene in this Gospel. In
    • Gospel it is necessary to know who these three women are. We
    • that, according to St. John's Gospel, the mother of Jesus was
    • Gospel we nowhere find it said that the mother of Jesus was
    • writer of this Gospel uses his words. What does the
    • described in St. John's Gospel. The Spirit Self or the Holy
    • they can speak of injustice. St. John's Gospel shows the way
  • Title: Gospel of John (Basle): Lecture VI
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    • The Gospel of St. John (Basle)
    • Gospel we find various numbers which have a secret
    • chapter of St. John's Gospel. Thus the story of the man who
    • the descriptions in St. John's Gospel are to be looked upon
    • foot of the cross. When we read St. John's. Gospel we look at
  • Title: Gospel of John (Basle): Lecture VII
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    • The Gospel of St. John (Basle)
    • document as St. John's Gospel everything is significant and
    • visible. Hence the writer of St. John's Gospel had to
    • bring what is written in St. John's Gospel into connection
    • the Gospel is also to be taken literally, and the remembrance
  • Title: Gospel of John (Basle): Lecture VIII
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    • The Gospel of St. John (Basle)
    • St. John's Gospel, the writer says that Christ did many other
    • to explain all that is written in the Gospel. In this lecture
    • St. John's Gospel was a seer. It was not his intention to
    • In the Gospel
    • The writer of this Gospel relates
    • another passage in the Gospel which reminds us of the
    • John's Gospel, and that its existence does not interfere with
    • what we find recorded in St. John's Gospel, many details will
    • become comprehensible to us. What are the Gospels on the
    • whole? In St. John's Gospel we have a presentation of the
    • biography of the various stages of initiation. The Gospels
    • writer of St. John's Gospel could only describe the life of
    • This Gospel is a book of life, and whoever lives it through
    • Gospel is the way that leads to Christ, and the writer
    • spiritualised Mother of Jesus is the Gospel itself; it is the
    • wrote for us the Gospel which enables those who search into
    • The Gospel of
  • Title: The Influence of Spiritual Beings Upon Man: Lecture V
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    • sentences of St. John's Gospel. In one of our next lectures we
    • beautifully presented in the Gospel of St. John and also in the first
  • Title: The Influence of Spiritual Beings Upon Man: Lecture VI
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    • Primal Beginning was not the Light, but the Word. The Gospel of St.
  • Title: Festivals/Easter VI: Easter: The Mystery of the Future
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    • Bible; the so-called ‘Silver Codex,’ consisting of the four Gospels
  • Title: The Influence of Spiritual Beings Upon Man: Lecture VII
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    • this remarkable passage in the Gospel.
  • Title: The Influence of Spiritual Beings Upon Man: Lecture IX
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    • Gospel can grasp with spiritual hands, so to speak, that that is true.
  • Title: Gospel of John: Lecture I: The Doctrine of the Logos
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • upon the Gospel of St. John will have a double purpose. One will
    • question of explanations of this Gospel, but rather
    • exponent of Spiritual Science speaks about the Gospel of St.
    • he will take some such document as this Gospel as a basis in
    • Gospel can be gained by men, independent of every tradition,
    • to discover the great cosmic facts presented in the Gospel of
    • soul without knowing anything about the Gospel itself, just
    • higher worlds, we take up this Gospel and inquire into what
    • divine-spiritual nature of this document, this Gospel of St.
    • everything presented in documents like the Gospel of St.
    • many other researchers of the Gospel of St. John. Today this
    • Gospel is often interpreted in much the same way as the
    • spiritual worlds recorded in this Gospel. So the spiritual
    • him something which he now is able to discover in the Gospel
    • Gospel of St. John need not put into it something that is not
    • content is known, so too is such the case with this Gospel.
    • Why should the Gospel of St. John, which for the spiritual
    • more into the background in relation to the other Gospels by
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  • Title: Gospel of John: Lecture II: Esoteric Christianity
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • words of the Gospel of St. John touch, in fact, upon the
    • into spiritual knowledge, if these first words of this Gospel
    • clear-cut verses in the Gospel of St. John. One must,
    • words of the Gospel of St. John are incisive, although,
    • of the most profound of the gospels, this Gospel of St. John,
    • translate the introductory words of this Gospel:
    • Light is recounted later on in the Gospels.
  • Title: Gospel of John: Lecture III: The Mission of the Earth
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • words of the Gospel of St. John and we shall now be able to
    • Gospel pointed to the creation of a pre-humanity in the far
    • Gospel of St. John speaks? It is this we wish today to bring
    • upon this fact that the Gospel of St. John places the
    • greatest importance and the writer of this Gospel had to lay
    • Christianity on this point. The writer of the Gospel of St.
    • idea of the Gospel of St. John, which rests upon the firm
    • the Gospel of St. John, emphasizes the words: “Before
    • of the Gospel of St. John. If we take that chapter where we
    • gone deeply into the words of the Gospel of St. John, more
    • words in the Gospel of St. John which show the very
    • clarity will be brought into the whole of the Gospel.
    • the Gospel has transcribed — in a way which we shall
  • Title: Gospel of John: Lecture IV: The Raising of Lazarus
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • in the Gospel of St. John the truths of Spiritual Science can
    • end of the 10th Chapter of this Gospel of St. John we should
    • language. Then we come to the end of the Gospel and there we
    • end of the entire Gospel, we have a statement that the
    • of the Gospel of St. John a fact is presented which, if not
    • understood, would render this Gospel incomprehensible.
    • Lazarus. With this chapter the whole Gospel falls into two
    • Jesus and at the very end of the Gospel it is pointed out
    • what is usually called a miracle — in the Gospel itself
    • knows how to read this Gospel will understand that a mystery
    • Gospel of St. John strong forces are present which render it
    • of the Gospel of St. John, for the name “John” is
    • the Gospel refers. He is the risen Lazarus himself and the
    • writer of the Gospel wished to say: — “What I
    • the writer of the Gospel distinguishes between what occurred
    • the first part of the Gospel, the testimony of the
    • in the first chapters of the Gospel of St. John as far as the
    • various passages at the beginning of the Gospel.
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  • Title: Gospel of John: Lecture V: The Seven Degrees of Initiation
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • consideration of the Gospel of St. John, we should never lose
    • the Gospel we have to do with the “Beloved
    • which the writer of this Gospel has intimated that he came to
    • Lazarus. If you will read the Gospel of St. John carefully,
    • the real author of the Gospel wishes to say: What precedes
    • Gospel falls into two important parts, the first part in
    • lectures. Naturally, anyone who considers the Gospel only
    • the chapters of the Gospel of St. John, from the 35th verse
    • of the 1st Chapter, John, the author of the Gospel, is the
    • order not to pass judgment too quickly, take up the Gospel of
    • that John, the author of the Gospel, is one of these two
    • the Gospel of St. John cannot be explained by means of the
    • other Gospels. A theologian therefore was responsible for
    • wished throughout to indicate that the content of his Gospel
    • that in the Gospel of St. John it is said that Nathaniel also
    • in those epochs in which the Gospel had its origin one wished
    • “purification.” Never will you find in the Gospel
    • after chapter of the Gospel reveals to us two things. First
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  • Title: Gospel of John: Lecture VI: The "I AM"
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • distinctly indicated in the Gospel wherein it is stated that
    • of the Gospel of St. John. We can only enter into the meaning
    • we have already in our consideration of the Gospel up to the
    • linguistic usage of those epochs in which the Gospels were
    • what the “I AM” signifies in the Gospel of St.
    • Gospel of St. John.
  • Title: Gospel of John: Lecture VII: The Mystery of Golgotha
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • the Gospel of St. John culminates in that event in human
    • of this Gospel. If we turn our attention to what exists at
    • to understand the Gospel of St. John?
    • Gospel of St. John, where He announced that one among them
    • as presented in the Gospel of St. John is granted us, when we
    • understands the profound meaning of the Gospel of St. John
    • illuminated the writer of the Gospel of St. John at that
    • of the Gospel of St. John speaks of the healing of the man
    • or of the Logos. Let us see if the writer of the Gospel
    • description, the writer of the Gospel indicates a mystery
    • mystery to which the writer of the Gospel refers when he
    • such a personality as the writer of the Gospel and be able to
    • what is to be found in such a writing as the Gospel of St.
  • Title: Gospel of John: Lecture VIII: Human Evolution in its Relation to the Christ Principle
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • meaning of the Gospel of St. John when we seek to approach it
    • mysteries of this Gospel. In order that we may gradually
  • Title: Gospel of John: Lecture IX: The Prophetical Documents and the Origin of Christianity
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • is in relation to the document called the Gospel of St. John,
    • lectures, that the Gospel of St. John really loses nothing in
    • Gospel of St. John the most profound teaching concerning
    • commentators of the Gospel consider very superficially, not
    • passage of the Gospel. It is the passage which we find in the
    • Isaiah see? This is clearly told here in the Gospel of St.
    • the Gospel of St. John speaks. The writer of this Gospel
    • time. Thus we see how the Gospel of St. John connects in full
    • the thought imagery, through which the writer of the Gospel
    • individuality as the writer of this Gospel, we must take
    • Gospel and that John is always spoken of as the
    • of the “Mother of Jesus” in the Gospel, is
    • will believe that there is something in the Gospel of St.
    • But nowhere in this Gospel is there anything to indicate that
    • again in the Gospel of St. John, when we see the Saviour upon
    • writer of the Gospel calls the sister, Mary, it is clear that
    • questions in the Gospel of St. John: “Who was the real
    • asked according to the Gospel of St. John, but also according
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  • Title: Gospel of John: Lecture X: The Effect of the Christ Impulse Within Mankind
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • questions in the Gospel of St. John and in the whole of
    • Gospel of St. John has not, up to our own age, been
    • fully understand this Gospel. The spiritual culture which
    • somewhat the impressions of the writer of the Gospel of St.
    • one who is describing it, according to the Gospel, does so as
    • in this particular passage of the Gospel, the person we are
    • special is meant. What is meant? The writer of the Gospel of
    • operate. The Gospel of St. John points to a special
    • upon mankind by such an initiate as the writer of the Gospel
    • standpoint of the Gospel of St. John, we are now able to say:
  • Title: Gospel of John: Lecture XI: Christian Initiation
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • Christianity in general according to the Gospel of St. John,
    • is intended in this Gospel and at the same time in its actual
    • initiation, especially in regard to the Gospel of St. John.
    • word of such a document as the Gospel of St. John. What do we
    • Christianity most profoundly in the Gospel of St. John has
    • and it would also have no relationship to the Gospel of St.
    • is found depicted in the Gospel of St. John as an historical
    • Then these parts of the Gospel of St. John upon which we have
  • Title: Gospel of John: Lecture XII: The Nature of the Virgin Sophia and of the Holy Spirit
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    • The Gospel of St. John
    • into the Gospel of St. John. He says it is not a book of instruction, but
    • meditating upon passages of the Gospel of St. John, the
    • the Gospel of St. John, from “In the beginning was the
    • this Gospel is not there simply to be read and understood in
    • description in the Gospel itself, beginning with the 13th
    • different in the age in which the Gospels were written from
    • interpret the Gospel at present do not at all understand the
    • principle of giving names at the time the Gospels were
    • in the manner of the writer of the Gospel of St. John. In
    • the St. John's Gospel regarded the physical, historic Mother
    • pure that the writer of the Gospel could call her the
    • high degree as the writer of this Gospel. It was more the
    • those of the heights into which the writer of the Gospel of
    • not a matter of importance for the writer of the Gospel of
    • This event is indicated in the Gospel of St. John and also in
    • the other Gospels as the descent of the dove, of the Holy
    • first event that happens, according to the Gospel of St.
    • — in other words to the writer of the Gospel of St.
    • written in the Gospel of St. John to work sufficiently upon
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  • Title: Apocalypse of John: Introductory Lecture
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    • Gospel — The Future of Mankind
    • Christian faith, the message of the Gospel, can be understood
    • Gospel.
    • sense of the Gospel” — what does that mean?
    • is what distinguishes the Christ-gospel from the divine
    • writer of the John Gospel emphasizes. He says: You shall look
    • Gospels, at what has been proclaimed in the Apocalypse. And
    • Gospels are given him through Spiritual Science he will be
  • Title: Apocalypse of John: Lecture II
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    • meditation based chiefly upon the Gospel of John. The astral
  • Title: Apocalypse of John: Lecture III
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    • understand the Gospels. When these are fully understood it
  • Title: Apocalypse of John: Lecture IV
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    • whole earth which is described in the Gospel of John.
    • again in the first Gospel
    • afterwards in the first Gospel in the same way for the
  • Title: Apocalypse of John: Lecture VI
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    • as the writer of John's Gospel, all that he knew, all that he
  • Title: Apocalypse of John: Lecture VIII
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    • Gospels, the whole power of love, and the seer can say
    • when that which is in the Gospel will no longer be outside in
    • spiritual regions, in order to receive the Gospel of Love,
  • Title: Apocalypse of John: Lecture XI
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    • Gospel holds good: “The light shone into the darkness and the
  • Title: Apocalypse of John: Lecture XII
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    • great impulses his own which flow from John's Gospel, from
    • him the great pictures brought before him in John's Gospel,
    • intolerantly think that John's Gospel alone may be taken. It
    • although in a certain way we must describe John's Gospel as
    • feelings of John's Gospel has produced something in his
  • Title: Reading Pictures of the Apocalypse: Part 1: Lecture Two
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    • us that the Gospels express, in pictorial form, the deepest imaginable
    • ask why there are contradictions in the individual Gospels, why they
    • The Gospels are not records of the biography of Christ Jesus, but rather
    • initiation books. All four Gospels are to be seen as initiation writings,
    • described everywhere in the same way, the Gospels are in agreement on
    • The Gospel of St. Matthew
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture One
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    • than John's Gospel. We are dealing with a personal experience
    • of Jesus Christ. Through the descriptions in the Gospels we know how
    • had heard about all that is described in the Gospels. Paul knew exactly
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Six
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  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Seven
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  • Title: Universe/Earth/Man: Lecture XI: The progress of Man
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    • through the Prophets. Christ Himself indicates this in the Gospel of
  • Title: Universe/Earth/Man: Lecture X: The reflection in the fourth epoch of mans experiences
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    • body of Jesus, the years described in the Gospels between the baptism
    • took place which esotericists can read in the Gospels when they really
  • Title: Egyptian Myths: Lecture 10: Old Myths as Pictures of Cosmic Facts. Darkening of Mans Spiritual Consciousness. The Initiation Principle of the Mysteries.
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    • able to absorb the mysteries of the Gospel of John, who has never been
    • to be an extraordinarily high individuality. The Gospel of John
    • † Note 2: The reference is to the Gospel of John, XIX:36.
  • Title: Egyptian Myths: Lecture 12: The Christ Impulse as Conqueror of Matter.
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    • in the magnificent way that is described in the Gospel of John, in the
  • Title: Astral World: Lecture II: Some Characteristics of the Astral World
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    • It is related in the Gospel, how so and so many demonic beings are in
  • Title: Lecture: History of the Physical Plane and Occult History
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    • Gospel regarding that visit which Christ made after the Event
  • Title: The Deed of Christ and the Opposing Spiritual Powers
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    • Cp. Lecture 13, Cycle VIII: The Gospel of St. John in relation to
    • the other three Gospels, especially to the Gospel of St. Luke.
  • Title: Lecture Series: The Rishis
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    • — was being experienced, for example in St John's Gospel,
  • Title: Lecture: A Chapter of Occult History
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    • steep ourselves in the Gospel of St. John or in the
  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • St. John's Gospel in an even higher degree and also of the other
    • Gospels which tell of the Event of Golgotha. A man who studies
    • the Gospel of St. John on the physical plane, experiences
  • Title: Lecture: The Way of Knowledge
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    • according to the St John's Gospel: “Whoever eats my
  • Title: Lecture Series: Christianity in the Evolution of Mankind
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  • Title: Principle/Economy: Lecture III: More Intimate Aspects of Reincarnation
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    • “I would not believe in the truth of the Gospels if the
    • conviction that the visible Church has propagated the Gospel
    • considering, for example, the Old Saxon gospel epic entitled
  • Title: Principle/Economy: Lecture V: Results of Spiritual Scientific Investigations of the Evolution of Humanity: II
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    • Gospels. Nowadays, we have theosophy; later there will be
    • Gospels. The revelation of John concludes the future of the
  • Title: Festivals/Easter VII: Spiritual Bells of Easter, part 1
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    • given. The writer of the Gospel of St. John himself indicates that
  • Title: Principle/Economy: Lecture VII: The Macrocosmic and the Microcosmic Fire: The Spiritualization of Breath and Blood
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    • soul. The writer of the Gospel of St. John tells us that
  • Title: Rosicrucian Esotericism: Lecture IX: Man's Experience after Death
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    • it has been changed. The words of St. John's Gospel were thus
    • This profound utterance in St. John's Gospel is not to be understood
    • contemplating the Gospel of St. John or the passages in the Old and
    • splendor. This is especially true of the Gospel of St. John. It is in the
  • Title: Lecture: The Dedication of an Anthroposophical Group
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    • all that you say of the Gospels, but what is the use of founding
  • Title: Spiritual Hierarchies: Lecture 1
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    • are there, they are to be found in the Gospels and in other Christian
    • Christianity had been created? Through the Gospels it was least of
    • to-day the Gospels are, in truth, the most sealed of all books for
    • this ‘Yes, but I could point to the Gospels to show that also
  • Title: Spiritual Hierarchies: Lecture 10
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    • Gospels? He persecuted the followers of Christ Jesus. He persecuted
  • Title: Gospel of St. John: Lecture I
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    • The Gospel of St. John
    • Gospel of St. John: Lecture I
    • This weighty cycle of lectures illuminates many events in the Gospels
    • in the Gospel according to St. John, then, by comparison, in the other
    • Gospels.
    • You all know the opening words of the Gospel of St. John: ‘In the
    • nature of Christ. The author of the Gospel of St. John definitely
    • the Gospel of St. Luke endeavours to show how something quite especial
    • to say, the writer of St. Luke's Gospel lays special stress on the
    • In the Gospel of St. Matthew the attempt is made to trace the lineage
    • the Christ-event. If Christ Jesus, as is stated in the Gospels, really
    • St. Luke's Gospel? He could say to himself: the genealogy of Jesus of
    • origin. Hence the writer of St. Luke's Gospel feels impelled to say:
    • Nazareth. In short, the writer of St. Luke's Gospel wished to say:
    • The writer of St. John's Gospel emphasized still more strongly that
    • meaning of these writers who prefaced their Gospels in the above
    • manner. And they who wished to carry on the wisdom of the Gospels
    • his soul at the age of forty. The writers of the Gospels proceeded in
    • Grail. It is presented to us as a new Gospel, and we are told the
    • writer of the Gospel of St. John, whom we venerate, could say in his
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  • Title: Gospel of John: Lecture I: The Johannine Christians.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • the most important Christian document, the Gospel of St. John —
    • and then a comparison of this with the other Gospels — a study
    • As you know, the Gospel
    • Gospel pointing directly to the fact that what dwelt in Jesus of Nazareth
    • the writer of the Luke Gospel endeavoring to show that something quite
    • to Adam — even to God Himself. Note well that the Luke Gospel
    • of the Luke Gospel considers it of special importance that a direct
    • In the Matthew Gospel,
    • others — through many statements we can find in the Gospels —
    • the Gospels maintain, is really the most important phenomenon in human
    • a man like, for instance, the author of the Luke Gospel? He reasoned
    • of the Luke Gospel feels constrained to say, Behold Him Who was baptized
    • divine principle. What the author of the Luke Gospel meant was this:
    • John Gospel emphasizes even more strongly the existence of something
    • That is what was meant by those who introduced their Gospels in this
    • to perpetuate the wisdom of these Gospels — what did they say?
    • it; and it was thus, and in connection with the Gospels, that the Johannine
    • The Gospel writers had
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  • Title: Gospel of St. John: Lecture II
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • given — investigation independent of the Gospels. But, at every
    • in the Gospels and particularly in the Gospel of St. John.
    • documents — in the present case, to the Gospels — and
    • evolution in particular, namely, the Gospel of St. John and its
    • relation to the other Gospels. You must not imagine, however, that the
    • All four Gospels indicate the moment when the Christ incarnated
    • the Gospel of St. John, when he says that the Spirit descended in the
    • the writer of the Gospel of St. John give us to understand this? To
    • Gospel; but first let us read the beginning of the Old Testament:
    • Gospel say? He tells us that John the Baptist recognized that the
    • tradition of which his Gospel is a continuation. St. John also has
    • know the first words of St. John's Gospel: ‘In the beginning was the
    • light.’ Now let us again turn to the Gospel of St. John.
    • The writer of the Gospel of St. John refers directly to the ancient
    • the life of Jesus of Nazareth, as related to us in the Gospels,
    • The writer of the Gospel of St. Luke tells us in exemplary words that
    • could dwell in him. We must only understand the Gospel aright. Read
    • science independently of the Gospels, can be rediscovered in the
  • Title: Gospel of John: Lecture II: Living Spiritual History.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • the Bible, from one of the four Gospels, but rather as the conclusions
    • arrived at by spiritual research independent of the Gospels. But no
    • can fathom and observe is to be found in the Gospels, particularly in
    • the Gospel of St. John.
    • as well — in our case, the Gospels.
    • by the study of a special chapter in human evolution, the Gospel of
    • St. John, and its relation to the other Gospels. But you must not imagine
    • All four Gospels stress
    • the John Gospel when he says that the Spirit descended in the form of
    • find this indicated by the writer of the John Gospel? We need only take
    • the words of the Gospel very seriously; and with this in mind let us
    • the author of the John Gospel say? He tells us that John the Baptist
    • continuation is the Gospel.
    • we find the John Gospel linked with this oldest of documents. The writer
    • evolution. We know that the opening words of the Gospel of St. John
    • John Gospel:
    • links his Gospel to that oldest of documents, the
    • the Gospel of St. Luke even says, somewhat paradigmatically, that Jesus
    • Maximum number of matches per file exceeded.
  • Title: Gospel of St. John: Lecture III
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    • The Gospel of St. John
    • Gospel of St. John: Lecture III
    • This weighty cycle of lectures illuminates many events in the Gospels
    • known as the Gospel of St. John, and read the significant words with
    • opening words of that Gospel. We shall perhaps have occasion to show
    • us in the Gospel of St. John. Comparatively elementary facts of
    • writer of the Gospel of St. John the Logos. The element which appeared
    • not. Thus when we throw light from the Akashic records upon the Gospel
    • Such are the exemplary words of the writer of the Gospel of St. John,
    • the beginning, is one who speaks thus. In the Gospel of St. Luke we
    • proper understanding what the writer of St. Luke's Gospel says. He
    • writers of these Gospels were ministers of the Word or Logos. We learn
  • Title: Gospel of John: Lecture III: The Metamorphoses of the Earth.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • that most profound document of the New Testament, familiar as the Gospel
    • this Gospel. In the course of our observations the opportunity may present
    • form as we find in the opening verses of the John Gospel. Today we will
    • them again in the Gospel of St. John. Let us take our point of departure
    • the author of the John Gospel the Logos. The element that was
    • can now express in the words of the Gospel of St. John:
    • John Gospel by means of the akashic record, what we read concerning
    • does the writer of the John Gospel present these great verities; and
    • the beginning; and in the Luke Gospel we find what is basically the
    • the Luke Gospel says: his purpose is to report events as they occurred
    • words of the John Gospel and in the words of the Luke Gospel, we learn
  • Title: Gospel of St. John: Lecture IV
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    • The Gospel of St. John
    • Gospel of St. John: Lecture IV
    • This weighty cycle of lectures illuminates many events in the Gospels
  • Title: Gospel of John: Lecture IV: The Hierarchical Beings of our Solar System and the Kingdoms of the Earth.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
  • Title: Gospel of St. John: Lecture V
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    • The Gospel of St. John
    • Gospel of St. John: Lecture V
    • This weighty cycle of lectures illuminates many events in the Gospels
  • Title: Gospel of John: Lecture V: Human Evolution within the Embodiments of our Earth.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • in the Gospel of St. John, Before Abraham was, was the I am.
  • Title: Gospel of St. John: Lecture VI
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    • The Gospel of St. John
    • Gospel of St. John: Lecture VI
    • This weighty cycle of lectures illuminates many events in the Gospels
    • Christ-Spirit. This is indicated in the Gospel of St. John, in the
    • understand what is written concerning the Baptism in the Gospel of St.
    • we pursue this thought with the help of the Gospels of St. John and
  • Title: Gospel of John: Lecture VI: The Atlantean Oracles.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • as told in the Gospel of St. John.
    • way. We will understand what the St. John Gospel tells us of the Baptism
    • idea by means of the John and the Luke Gospels we find spiritual love
  • Title: Gospel of St. John: Lecture VII
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    • The Gospel of St. John
    • Gospel of St. John: Lecture VII
    • This weighty cycle of lectures illuminates many events in the Gospels
    • from the depths of the Mysteries, they proclaimed the Gospel of the
    • initiate in the new sense, and to proclaim the Gospel of the spiritual
    • to the world the Gospel of Christ in its profoundest form. An
    • Gospel of St. John.
    • Gospels, and we shall see what comes to light through such a literal
    • Gospel arrests our attention. It is said in the story of the miracle
    • than the writer of the Gospel of St. John, the Lazarus who was
    • tidings of His own existence, so that the message of the fourth Gospel
    • — the Gospel of St. John — might resound through the world
    • John is not mentioned in the Gospel before the story of Lazarus. Let
    • of the Gospel of St. John (in the thirty-fifth verse of the first
    • From this we see in what profound manner the Gospels reproduce the
    • documents. With regard to everything in the Gospel, the spiritual
    • Gospel of St. John his own previous investigation, that Gospel becomes
    • Jesus Himself. For this reason the Gospel of St. John is a most
    • Gospels, as we have done with the Gospel of St. John. We then find
    • Gospel of St. John was initiated by Christ Jesus Himself. By virtue of
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  • Title: Gospel of John: Lecture VII: The Baptism with Water and the Baptism with Fire and Spirit.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • the gospel of the spirit, though only out of a primeval wisdom.
    • in their turn, could proclaim its gospel. What was therefore needed
    • to become an initiate and to proclaim the gospel of the spiritual world
    • Gospel of the Christ in the most profound way. An initiation of this
    • sort lies concealed behind one of the narratives in the Gospel of St.
    • in the Gospels, and you will see what all comes to light. Do not speculate
    • noteworthy word in the St. John Gospel: in the story of the Lazarus
    • Gospel, Lazarus, who had been initiated by Christ. Christ had poured
    • the message of the Fourth Gospel, the Gospel of St. John, might resound
    • why no disciple John is mentioned in this Gospel before the story of
    • theologians who have discovered that at a certain spot in the Gospel
    • disciple does not appear in the John Gospel before the resurrection
    • profundity with which the Gospels reflect spiritual truths that can
    • Gospels contain, without reference to documents. But when he finds again
    • in the John Gospel what he had previously discovered by spiritual means,
    • this Gospel becomes for him a document revealed by Christ Jesus' own
    • initiate. That is why the Gospel of St. John is so profound a work.
    • emphasized that the other Gospels differ in certain respects from that
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  • Title: Gospel of St. John: Lecture VIII
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    • The Gospel of St. John
    • Gospel of St. John: Lecture VIII
    • This weighty cycle of lectures illuminates many events in the Gospels
    • learn from the Gospel itself that Christ had associated with Lazarus
    • writer of St. John's Gospel — he, that is, who could bring into
    • the world the Gospel of the Being of Christ, as the first initiate in
    • the Christian sense. We may therefore presume that this Gospel, which
    • materialistic Bible commentators of today, this Gospel of St. John is
    • synoptic Gospels. The Christ-figure which they construct for
    • themselves out of the three other Gospels is very flattering to the
    • Gospel of St. John is very different!
    • critics believe that the writer of St. John's Gospel is only
    • and nothing more. There is St. John's Gospel on the one hand, and the
    • other three Gospels on the other; but if an average representation was
    • description given in the Gospel of St. John.
    • If you read the Gospel you will see that there are certain
    • say that the Gospels coincide in a remarkable manner. They all agree
    • Gospels. But how shall we deal with the other seeming contradictions?
    • Gospels according to Matthew and Luke. They give in addition the
    • the Gospels.
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  • Title: Gospel of John: Lecture VIII: The Initiation Mysteries.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • say that it came about in a more natural way. From the Gospel itself
    • Gospel. It was he who could introduce the Gospel of the Christ Being
    • Christian sense. For this reason we may safely assume that this Gospel
    • Nowadays this Gospel of
    • synoptic Gospels. The picture of Christ that arises before them out
    • yielded by the John Gospel is indeed a very different one. At the very
    • John Gospel had set out merely to describe his attitude to his Christ
    • they maintain, we have the John Gospel, and on the other, the other
    • if we only will, in the narrative of the John Gospel.
    • In reading the Gospels
    • is made clear in all four Gospels that their authors saw in this Baptism
    • the greatest imaginable import for Jesus of Nazareth. The four Gospels
    • and astral bodies. Then consider the Gospels according to St. Matthew
    • reference to the Gospels, we can come to terms with them.
    • expression is reflected in His utterances, or that in John's Gospel
    • body of Jesus of Nazareth speaks to us through John, in his Gospel.
    • it again in the very first verse of the John Gospel. There is much besides
    • in this Gospel which we may understand through knowing that the Christ
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  • Title: Gospel of St. John: Lecture IX
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    • The Gospel of St. John
    • Gospel of St. John: Lecture IX
    • This weighty cycle of lectures illuminates many events in the Gospels
    • in the Gospel of St. John, and of the relation of this Gospel to the
    • those parts of the Gospels which appear to confirm the facts
    • us glance at the Gospel of St. John itself, and describe that
    • Gospel, of which we said yesterday that modern theological criticism
    • transformation of Lazarus into the writer of the Gospel of St. John.
    • comprehend it. But everything in the Gospels must be taken literally
    • actually given in the Gospels, fourteen lectures would certainly not
    • there is not a word in the Gospel of St. John which has not a special
    • It is said in the Gospel of St. John: ‘And the mother of Jesus was
    • document. Think of the ideal of love held up to us, in the Gospels, in
    • the passage in the Gospel of St. John. We need only turn to the Greek
    • read the Gospel. It would be interesting to know how those who believe
    • suppose to have happened) can explain the Gospel satisfactorily; how
    • purpose. As I have said, not a word in the Gospel of St. John is
    • the event described in the Gospel can take place: the ruler of the
    • The second sign, as you know from St. John's Gospel, is the healing of
    • again you will recognize the truth if you read the Gospel aright and
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  • Title: Gospel of John: Lecture IX: The Artistic Composition of the Gospel of St. John.
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    • The Gospel of St. John
    • The Artistic Composition of the Gospel of St. John.
    • This weighty cycle of lectures illuminates many events in the Gospels
    • and significance of much that we find in the John Gospel itself, as
    • well as its relation to what the other Gospels offer. In the last few
    • and in a sense we referred only to those passages in the Gospels which
    • up our studies, we shall consider the John Gospel itself and characterize
    • by materialism, can find no points of contact with this John Gospel,
    • of spiritual science this Gospel proves to be one of the most marvelous
    • in the words — this Gospel of St. John shows a rounded beauty
    • that in enumerating the miracles the writer of the John Gospel, whose
    • the writer of the John Gospel.
    • we must take everything in the Gospels literally — that is, we
    • the implications indicated in the John Gospel, in the entire Gospel
    • the John Gospel contains not one word that has not a definite meaning.
    • the John Gospel:
    • Imagine the ideal of love, as the Gospels describe the relations between
    • these words are not in the text. Examine this passage in the John Gospel
    • let me beg you to read the Gospel — really to read it. I ask how
    • anyone can come to terms with the Gospel who believes that something
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  • Title: Gospel of St. John: Lecture X
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    • The Gospel of St. John
    • Gospel of St. John: Lecture X
    • This weighty cycle of lectures illuminates many events in the Gospels
    • emphasized that all four Gospels agree in all essential points with
    • in the Gospels embodies an indication of that other event, also
    • Gospel of St. John. But when we read the Gospel aright we find that it
    • Palestine as related by the Gospel of St. John, and have considered
    • Among the first to be led to Christ Jesus, in the sense of the Gospel
    • fifth degree!’ From this we see how the writer of the Gospel of St.
    • element which the writer of the Gospel of St. John wished to indicate,
    • what the writer of the Gospel of St. John here shows us. (As I have
    • the Gospel of St. John, is one which stands in relation to what might
    • Christ did this. The writer of the Gospel of St. John relates how He
    • indicated by the writer of the Gospel of St. John:
    • were not His disciples. Only here again we must read the Gospels
    • visible to physical eyes.’ What is usually called taking the Gospels
    • Gospels. And if you bear in mind that a climax is in every instance
    • force which is in the light. This must be indicated in the Gospel of
    • Gospel of St. John with regard to its composition. Observe that up to
    • the body of Jesus of Nazareth. Indeed, everything in the Gospel of St.
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  • Title: Gospel of John: Lecture X: What Occurred at the Baptism?
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • its essentials all four Gospels are in agreement. What we shall do today
    • presentation in the Gospels we gather that the Baptism points to an
    • by the writer of the John Gospel. If we are able to read this Gospel
    • in Palestine, narrated in the John Gospel, as something strange indeed.
    • Among the first to be brought to Christ Jesus, according to the Gospel
    • fifth degree. The author of the John Gospel indicates that Christ surveys
    • writer of the John Gospel intended to indicate by saying that a certain
    • of the John Gospel prepares us for what came to pass there. As has been
    • performed by Christ Jesus as set forth in the John Gospel is one that
    • the souls present? Yes: the author of the John Gospel tells us how Christ
    • This, too, is indicated by the writer of the John Gospel:
    • John Gospel carefully; for someone might take the standpoint of readily
    • eye. What in outer life is generally called "taking the Gospel
    • Gospel. The healing of the blind man is preceded by the chapter in which
    • considerations in mind, try to grasp the John Gospel in respect to its
    • find everything in the John Gospel so closely knit that, if only you
    • then, that was to be vouchsafed mankind through the John Gospel is indeed
    • That is the point of departure of the Gospel according to St. John;
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  • Title: Gospel of St. John: Lecture XI
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    • The Gospel of St. John
    • Gospel of St. John: Lecture XI
    • This weighty cycle of lectures illuminates many events in the Gospels
    • by the writer of the Gospel of St. John himself. He says that much
    • the Gospel of St. John and in the other Gospels akin to it, can be
    • to effect what is described to us in the Gospel of St. John, up to and
    • wisdom. There is a legend which, though not in the Gospels, is none
    • the writer of the Gospel of St. John describes as follows:
    • Thus we see how profound the Gospels are, indeed, how profound all the
    • Gospels of later times, as prophecy to fulfilment. One thing is most
    • in a new light in the ‘new annunciation’ in the Gospel. The Gospel
    • the ancient wisdom. But the Gospel brings us the new wisdom, for it
  • Title: Gospel of John: Lecture XI: The Harmonization of the Inner Forces of Man through the Christ-Impulse.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • embracing the whole world. The author of the John Gospel pointed this out
    • its narration in the Gospel of St. John and in the other, related ones.
    • made possible all that is described in the John Gospel up to and including
    • needed as well. The writer of the John Gospel describes it as follows:
    • not only of the Gospels, but of all the interrelationships in the Mysteries.
    • Truly, the old legends are related to the prophesies and Gospels of
    • through the Gospel. The Gospel gives us the answer to what the old legends
    • but the Gospel, the new wisdom, says: I bring tidings of what mankind
  • Title: Gospel of St. John: Lecture XII
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    • The Gospel of St. John
    • Gospel of St. John: Lecture XII
    • This weighty cycle of lectures illuminates many events in the Gospels
    • explanation of the Gospels. Therefore, before continuing today, it
    • us from the Gospel like a flood of mighty new revelations, and we can
    • Gospel of St. John.
    • of Christ appears transfigured. The writer of the Gospel of St. John
  • Title: Gospel of John: Lecture XII: The Decline of Primeval Wisdom and its Rejuvenation through the Christ-Impulse.
    Matching lines:
    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • the Gospels. I may therefore be permitted at the beginning of these
    • like a flood of mighty new revelations it streams to us from the Gospel,
    • in the Gospel of St. John. Think of the Christ as coming into the world
    • is seen transfigured. And the writer of the John Gospel describes this
  • Title: Gospel of St. John: Lecture XIII
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    • The Gospel of St. John
    • Gospel of St. John: Lecture XIII
    • This weighty cycle of lectures illuminates many events in the Gospels
    • reconciled with the Gospel.
    • need in order to fathom the full depth of St. John's Gospel. Its
    • this Gospel are contained truths from which mankind will obtain
    • appearance of ancillary books, side by side with the Gospel of St.
    • John; books which were not intended (like the Gospel of St. John) for
    • the Gospel of St. Mark. This Gospel was composed in a manner
    • times. Then followed a time in which the Gospel of St. Mark began to
    • which the Gospel of St. Luke was best understood. Luke, a disciple of
    • St. Paul, was one of those who lent Paul's own Gospel a form suited to
    • Gospel of St. Luke, the second of the books given for the furtherance
    • In our time there will be some who can best learn from the Gospel of
    • conformity with St. Matthew's Gospel. There will be a growing tendency
    • consider the Gospel of St. Matthew, at least as regards its sense, as
    • ‘Turn to the Gospel of St. Matthew. We find in it a line of
    • of the Gospel of St. Matthew take the trouble to trace a line of
    • flesh, not from Joseph”? The Gospel of St. Matthew is only
    • out, in the sense of St. Matthew's Gospel”. Hence, Joseph cannot
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  • Title: Gospel of John: Lecture XIII: The Cosmic Significance of the Mystery of Golgotha.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • of that sort with the Gospel?— Christ enlightened those who were
    • full, profound import from the Gospel of St. John; and he who wrote
    • that Gospel thereby established, so to speak, the loftiest truths of
    • the Gospel of St. John, books not intended only for the most willing
    • and understanding — such as is the John Gospel, meant as a legacy
    • still for the chosen ones, was the Gospel of St. Mark. This Gospel embodies
    • the time in which the Gospel of St. Luke was the one best understood.
    • Luke, a disciple of Paul, was one of those who gave Paul's own gospel
    • Gospel, a second subsidiary book for the further development of humanity.
    • accords with our age, from the Gospel of St. Matthew. People of our
    • Gospel. The time will come when people will point out that it is impossible
    • the Matthew Gospel to be preeminently significant, at least in its import.
    • A materialistically thinking age can say: We open the Matthew Gospel
    • the writer of the Matthew Gospel take the trouble to trace a line of
    • Nazareth was not descended from Joseph? The only way in which the Gospel
    • the Matthew Gospel; and it follows that neither can Joseph be ignored
    • But the Matthew Gospel
    • Gospel was the initiate wisdom known to the Ebionite Gnostics, and this
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  • Title: Gospel of St. John: Lecture XIV
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    • The Gospel of St. John
    • Gospel of St. John: Lecture XIV
    • This weighty cycle of lectures illuminates many events in the Gospels
    • resurrection. Thus you see that a true interpretation of the gospel of
    • We are told in the Gospels that when man has so far progressed in his
    • read what is actually in the Gospel. Take, for instance, the first
    • before. Read the Gospel according to the Spirit!
    • over again all the steps described in the Gospel of St. John. Only the
    • vision shows him the scene described in the Gospel of St. John as the
    • physical body. Therefore the writer of the Gospel of St. John knew
    • This is related to us by the writer of St. John's Gospel, if only we
    • take the Gospel seriously. Where does he tell us that the few loaves
    • Nowhere do we find this stated, if you search the whole Gospel! He
    • We pointed out yesterday that the Gospel of St. Mark was best adapted
    • he was enabled to accomplish with the help of St. Mark's Gospel. Next,
    • the Gospel of St. Luke, which directed man's attention to the inner
    • Buddha, the same legends related of Buddha appear in the Gospel of St.
    • form, in the Gospel of St. Luke. Hence we find in that Gospel the
    • Thus the conviction is borne in upon us that the Gospel of St. John
    • and the Gospels associated with it contain an infinity of depth. We
    • Maximum number of matches per file exceeded.
  • Title: Gospel of John: Lecture XIV: The Earth as Christ's Body and as a New Light Center.
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    • The Gospel of St. John
    • This weighty cycle of lectures illuminates many events in the Gospels
    • interpretation of the John Gospel provides insight into the meaning
    • the Gospel that when a man has advanced to the stage in which his corruptible
    • will really to read what it actually says in the Gospel. Take, for example,
    • the Gospels with their spirit in mind! — No, the sacred power
    • for us in the Gospel of St. John. I will now merely indicate in briefest
    • is described in the Gospel of St. John.
    • transmits to him this scene as described in the Gospel of St. John.
    • of the John. Gospel knew that it was possible to transform what appeared
    • the hunger of many. That is what the author of the John Gospel told
    • us, if only we take the Gospel seriously. Does he say anywhere that
    • you will not find that in the Gospel. He says clearly and distinctly,
    • the Gospel which in the beginning was best suited to convey the great
    • truths to those able to receive them was St. Mark's Gospel. That was
    • done with the help of the Mark Gospel.
    • means of a Gospel directing his attention more to his inner life, and
    • this was the Gospel of St. Luke. But we have also said that six hundred
    • you will find set forth how in the Luke Gospel,
    • why we encounter in the Luke Gospel what was already contained in the
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  • Title: The East in the Light of the West: Lecture I
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    • the Gospel of St. John. This darkness was illumined by what we call
  • Title: The East in the Light of the West: Lecture IV
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    • lectures upon the Gospel of St. John, I have spoken about another
  • Title: The East in the Light of the West: Lecture VI
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    • mighty figure of the Christ, as depicted by the Gospel of St. John,
    • figure depicted by the Gospel of St. John. If we receive within us
    • gaze to that figure of the Christ which meets him in the Gospels. But
    • the centuries have been able to do is to propagate the Gospels; so
    • human evolution when it can no longer suffice to receive the Gospels
    • interpretation of the Gospels. There may be many who say: ‘We
    • are content to accept the Gospels as simple Christians; we feel that
    • interpretation of the Gospels, would sweep away that which in future
    • they do not wish to be the egoists who think that the Gospels suffice
    • that the world can no longer be satisfied with the old Gospel
    • and more profoundly into the Gospels, and these initiates have found
    • the Gospels to be of such infinite depth that it is impossible to
    • into the Gospels. The spiritual science of the West consists in
    • Lucifer's kingdom be cast upon the Gospels. Spiritual science should
    • be an instrument for the interpretation of the Gospels. So it is part
    • initiation to fall upon the Gospels. Thus we see that the Christ, Who
  • Title: The East in the Light of the West: Lecture VIII
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    • inward soul-life pervaded and filled with the Christ in the Gospel of
    • St. John.’ But if we consider the manner in which that Gospel
    • were; whereas the writer of St. John's Gospel had its deep wisdom
    • the evolution of the world. We must value the Gospel of St. John more
    • Gospel according to St. John. It is natural that he should say: ‘It
  • Title: The East in the Light of the West: Lecture IX
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    • gathered round Him those who spread Gospels and teachings concerning
  • Title: Gospel of Luke: Lecture One
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • and Clairvoyants. The various Aspects of Initiation. The Four Gospels
    • Christianity with particular reference to the Gospel of St. John and
    • are illuminated by that Gospel and some of those who have heard
    • the viewpoint reached through studying the Gospel of St. John may
    • any way by study of the other three Gospels of St. Luke, St. Matthew
    • the deepest depths of Christianity are to be found in the Gospel of
    • the other Gospels, especially in the apparently less profound Gospel
    • present course of lectures will show, although the Gospel of St. John
    • learnt from the Gospel of St. Luke and not from that of St. John. The
    • ideas which in the lectures on the Gospel of St. John we came to
    • the Gospel of St. Luke viewed in the light of Anthroposophy.
    • be gained from the Gospel of St. Luke even if the depths of the
    • Gospel of St. John have been exhaustively studied. A fact revealed to
    • the student of Anthroposophy by every line of the Gospel of St. John
    • is that records such as the Gospels were composed by individuals
    • Gospels, we may say that the Gospel of St. John is written from the
    • to the distinctive characteristics of St. John's Gospel it will
    • Gospel the messenger of everything relating to the Christ Event that
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  • Title: Gospel of Luke: Lecture Two
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • Gospel of St. Luke: an Expression of the Principle of Love and
    • Christian era the Gospel of St. John was the text that made the
    • Gospel used by all the Christian mystics who were striving to mould
    • humanity to the Gospel of St. Luke — an attitude altogether in
    • point of view, regarding the contrast between these two Gospels.
    • Whereas the Gospel of St. John was in a certain sense a text for
    • mystics, the Gospel of St. Luke was always a devotional book for
    • Gospel of St. Luke has been a book of devotion throughout the
    • Gospel than in any other Christian document. Those who were in any
    • Gospel of St. Luke and understood its message.
    • full power of St. John's Gospel can be realized, it may be said of
    • St. Luke's Gospel that no nature is too immature to be aware of the
    • warmth streaming from it. From the earliest times this Gospel was an
    • drawn to the Gospel of St. Luke. And as regards pictorial
    • Gospels, the indications for the most intimate messages conveyed to
    • precisely in the Gospel of St. Luke. The portrayals of the deep
    • source in this imperishable Gospel. Anyone who allows it to work upon
    • Nazareth in the Gospel of St. Luke? The reason will become clear as
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  • Title: Gospel of Luke: Lecture Three
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • Influx of Buddhistic Conceptions into the Gospel of St. Luke.
    • Gospel of St. Luke will, to begin with, only be able to feel dimly
    • whole worlds, vast spiritual worlds, are revealed by this Gospel. After
    • everything it was able to give to mankind, flowed into the Gospel of
    • Gospel, but in a special form, comprehensible to the simplest and
    • spiritual substance is contained in the Gospel of St. Luke in a form
    • get to the root of the mystery underlying the Gospel of St. Luke. Not
    • through this Gospel; they come before us in an even nobler form, as
    • and love; from the place in the world where Buddha worked a gospel of
    • the Earth. The gospel of love and compassion lives in the true
    • from the Gospel of St. Luke there streams to us something that is
    • Gospel of St. Luke is to unfold love that acts. The true Buddhist
    • can himself share in the sufferings of the sick; from the Gospel of St.
    • that stirs the human soul; the Gospel of St. Luke calls upon us to
    • give more than we receive! Although in this Gospel there is the
    • writer of the Gospel of St. Luke. It was eminently possible for him
    • Gospel.
    • strikes us when we consider what an impression this Gospel can make
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  • Title: Gospel of Luke: Lecture Four
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • the Gospels — particularly that of St. Luke — will become
    • world at the moment when, according to the writer of the Gospel of
    • Examine all the facts at your disposal in the Gospels or in history
    • there should be born of the parents spoken of in the Gospel of St.
    • parents called ‘Joseph’ and ‘Mary’ in the Gospel
    • And St. Luke, the writer of the Gospel — who was a pupil of St. Paul
    • directly from the spiritual world and in the words of the Gospel was a
    • Gospel, namely that homogeneous blood had to flow through the
    • What is actually described to us in the Gospel of St. Luke when it
    • taxed’. The genealogical table is given in his Gospel.
    • by the writer of the Gospel of St. Matthew. This couple of the
    • Ego of Zarathustra was reincarnated in the child of whom the Gospel of
    • of the truth presented in the Gospel of St. Matthew and the other
  • Title: Gospel of Luke: Lecture Five
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • related in the Gospel of St. Luke. Joseph and Mary of the Solomon
    • child Jesus, as recorded in the Gospel of St. Matthew. This child of
    • on the one hand (as described in the Gospel of St. Luke), and on the
    • (as described in the Gospel of St. Matthew). The births of the two
    • things to-day that are not found in the Gospels; but you will
    • effects of facts indicated in the Gospels. It must never be forgotten
    • that the words at the end of the Gospel of St. John hold good for all
    • the Gospels — that the world itself could not contain the books
    • to-day, the consequences of which are indicated in the Gospels,
    • of the Gospel of St. Luke and John the Baptist were both born too
    • The Jesus of St. Matthew's Gospel was taken to Egypt by his parents,
    • related in the Gospels of St. Luke and St. Matthew did not take place
    • to understand the Jesus of the Gospel of St. Matthew in the light of
    • warmth when it appears again, rejuvenated, in the Gospel of St.
    • of the Gospel of St. Matthew relates what is literally true when he
    • only in one from the kingly line. In this way the Gospel of St.
    • the Gospel of St. Matthew we are told that Jesus was born in Bethlehem
    • The Gospels become
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  • Title: Gospel of Luke: Lecture Six
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • It will be easier for us to understand details in the Gospel of
    • the Gospels in the whole complexity of His nature, and also certain
    • other facts essential to any real understanding of the Gospel of St.
    • the beginning of the Gospel of St. Luke. We know that in the etheric
    • of the child born to Zacharias and Elisabeth. We know from the Gospel
    • We now know something of another Individuality of whom the Gospel of
    • each word as it is really meant can knowledge of the Gospel be acquired.
  • Title: Gospel of Luke: Lecture Seven
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • most important figures in the Gospel of St. Luke. Although
    • far-reaching conceptions of the facts underlying this Gospel have
    • is afterwards described in the Gospel of St. Luke, was born — or
    • Gospels relate, at the Baptism by John in the Jordan, when an Ego of
    • Zarathustra-Ego. In the lectures on the Gospel of St. John,
    • earlier Gospel records: ‘This is my well-beloved Son; this day have I
    • Gospels.
    • in the Jordan. The Being is He who is described in the Gospels:
    • Word’. And the writer of the Gospel of St. Luke recorded what the
    • This example again shows us that the Gospels must be taken literally.
    • The Gospel of St. John in relation to the other Gospels, especially to the Gospel of St. Luke.
  • Title: Gospel of Luke: Lecture Eight
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • to gain some understanding of the opening chapters of the Gospel of
    • possible to unravel what the writer of this Gospel has narrated as a
    • the writer of St. Luke's Gospel tells us about the personality and
    • The Gospel of St.
    • of later times. But if we are to understand the Gospel of St. Luke,
    • described, everything seems plausible; in fact the Gospels become
    • Christ Jesus as related in the Gospel of St. Luke?
    • the end of the Earth period. The Gospel of St. Luke records this in
    • the Gospel of St. Luke. It is the condition that sets in when a man
    • illness manifesting as ‘possession’. The Gospel of St. Luke
    • narratives in the Gospels, nor realize that reference is often being
    • these are described in the passage in St. Luke's Gospel telling of
    • most completely. In the Gospel of St. Luke, however, we are also to
    • St. Luke's Gospel it is the finer, more delicate influences that are
    • Gospel of St. Luke.
    • man's being. That is the essential point. The writer of the Gospel of
    • St. Luke, who gives special prominence in these parts of the Gospel
    • such as these that the Gospels are founded — truths which could
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  • Title: Gospel of Luke: Lecture Nine
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • gathered from the lecture yesterday that a record such as the Gospel
    • necessary for elucidation of the Gospel of St. Luke it will be well
    • words recorded in the Gospel of St. Luke concerning the ‘signs of the
    • explanation of the Gospels and refuse to listen to anything that is
    • knowledge of the foundations of the Gospels made through spiritual
    • — are made to interpret the Gospels, for the fact is that the
    • the only source from which truth about the Gospels can be derived.
    • Jesus as related in the Gospel of St. Luke.
    • beautiful and impressive parables in that Gospel is the one usually
    • his object. The Gospel continues — possibly to the astonishment
    • he had done wisely.’ Those who set out to elucidate the Gospels
    • The Gospels must be
    • should be imbued with life. The Gospel itself should be something
    • what is related in the Gospel of St. Luke. For with the parable that
    • is found only in this Gospel there is connected one of the most
    • significant concepts in all the Gospels: it is a concept we can
    • necessary in order that the Gospel of St. Luke may be properly
    • correctly the words used in the Gospel.
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  • Title: Gospel of Luke: Lecture Ten
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    • The Gospel of St. Luke
    • In these lectures on the Luke Gospel, Steiner provides the solution to
    • be to bring the knowledge gained in these lectures on the Gospel of
    • made this event possible. The writer of the Gospel of St. Luke gives
    • of the Gospel of St. Luke. It is indeed there, only we must realize
    • research into the foundations of the Gospels is connected — had
    • Gospels, there is much that gives a quite erroneous picture of
    • Christianity. In a certain respect the Gospel message was entrusted
    • understanding of the actual content of the Gospel records. It was
    • this we must study the Gospel of St. Luke and interpret it rightly.
    • related by the writer of the Gospel of St. John. He shows us how, in
    • the Gospel of St. John.
    • purpose is faithfully described by the writer of the Gospel of St. Luke.
    • mysterious process the writer of St. Luke's Gospel has also included
    • clearly enough (according to the Gospel of St. Luke too) that an
    • the real sense. This is indicated by Christ in the Gospel of St. Luke
    • 7:22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. \
    • Gospel of St. Matthew. ‘As a heritage from olden times there remains
    • Gospel of St. Luke, Christ's teaching is imbued with the new element
    • the old form of Initiation. The wonderful passage in the Gospel of
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  • Title: Wisdom of Man: I. The Position of Anthroposophy in Relation to Theosophy and Anthropology.
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    • The lectures in Kassel on The Gospel of St. John, those
    • in Düsseldorf on the hierarchies, those in Basel on The Gospel
  • Title: Christ Impulse: Lecture 3: The Entrance of the Christ-Being into the Evolution of Humanity
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    • In each of the Gospels light is thrown on the great Mystery of
    • presented by the Gospel of St. Mark from the aspect of the great
    • to Jesus. The Gospel of St. Matthew contains many other secrets, as
    • indeed do all the Gospels. Although in the course of this Winter we
    • shall open up a few aspects and perspective glimpses into the Gospels,
    • to understand the Gospels completely a never-ending spiritual work is
    • the Gospel of St. Matthew and it will be shown how the lessons to be
    • Matthew's Gospel, generally known as the Sermon on the Mount. Each
  • Title: Christ Impulse: Lecture 4: The Sermon on the Mount
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    • The Sermon on the Mount as reported in St. Matthew's Gospel can only
    • of St. Matthew's Gospel. We might re-write it thus: In olden times
    • materialistical research extends to the Gospel and takes away the
    • will give back the Gospels to mankind! This coincidence will not be
  • Title: Christ Impulse: Lecture 5: Correspondences Between the Microcosm and the Macrocosm
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    • St. Matthew's Gospels and of what was given here with reference to the
    • lectures on St. John's Gospel which I gave in Stockholm. From the way
    • was any question in a narrow sense of explaining the Gospels, but
    • themselves and as such can be found in the Gospels if rightly
  • Title: Christ Impulse: Lecture 6: The Birth of Conscience
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    • connected with the appearance of Christ. We saw that the Gospels
    • contained in the different Gospels. We were only able up to a certain
    • present, and we shall return to the secrets of St. Matthew's Gospel in
    • further into the depths of St. Mark's Gospel. If we were now, at the
  • Title: Christ Impulse: Lecture 7: The Further Development of Conscience
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    • separate Gospels historic records proving that Jesus lived?’ He
    • to show that none of the Gospels can be historic records and that it
    • the Gospels and of the Epistles of St. Paul were lost, what would
    • spiritual perception without the Gospels, is to be rediscovered within
    • them. We then feel a deep respect and reverence for the Gospels for we
  • Title: Deeper Secrets: Lecture I
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    • Deeper Secrets of Human History in the Light of the Gospel of St. Matthew
    • four Gospels with special emphasis on the Gospel of Matthew. The topics
    • have already been given on the Gospels of St. John and of St. Luke.
    • the Gospel of St. John during the last three years centred around the
    • words contained in that Gospel: “I am the Light of the world.
    • Gospel of St. John.
    • in the lectures on the Gospel of St. John was necessary in order to
    • Gospel of St. John. If anyone were to believe that those lectures had
    • presented in the lectures on the Gospel of St. Luke. If our studies
    • of the Gospel of St. John might be regarded as a means for helping us
    • the lectures on the Gospel of St. Luke — provided they have been
    • In these two Gospels,
    • And those who have grasped the full compass of our studies of the Gospels
    • eternal wisdom, is reflected back to us from the Gospel of St. John.
    • in this Gospel. All the wisdom of the universe is there, for he who
    • future. In contemplating this Gospel, therefore, we hover, like the
    • the sublime Ideas which bring the Gospel of St. John into the range of our
    • which flows to us as we steep ourselves in this Gospel. What streams
    • understood from our studies of the Gospels of St. John and St. Luke? We
    • with the Gospel of St. John we may speak of great, transcendental
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  • Title: Deeper Secrets: Lecture II
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    • Deeper Secrets of Human History in the Light of the Gospel of St. Matthew
    • four Gospels with special emphasis on the Gospel of Matthew. The topics
    • the last lecture to our proposed study of the Gospels and we explained
    • why we had decided to begin with certain aspects of St. Matthew's Gospel.
    • In the first place it is in this Gospel that the most human side of
    • and it is therefore natural to assume that this particular Gospel brings
    • the four aspects revealed by the four Gospels.
    • In the Gospel of St. Luke
    • Gospel of St. Matthew is concerned primarily, with a quite different
    • Matthew's Gospel we study the times of the Judges and Kings and follow
    • indicated in the genealogy at the beginning of St. Matthew's Gospel gives
    • man — in the Jesus of St. Matthew's Gospel.
    • personality of the Jesus described in St. Matthew's Gospel. Firstly,
    • is presented in the Gospel of St. Matthew — is the secret of human
    • of the deepest meaning of the Gospel of St. Matthew. To the two streams
  • Title: Lecture: The Tasks and Aims of Spiritual Science
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  • Title: Deeper Secrets: Lecture III
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    • Deeper Secrets of Human History in the Light of the Gospel of St. Matthew
    • four Gospels with special emphasis on the Gospel of Matthew. The topics
    • studies connected with the Gospel of St. Matthew, something was said
    • how Christ-Jesus sprang from this people. In studying the Gospels our aim
    • mankind But it is not possible to understand the Gospel of St. Matthew
    • is possible to understand the Gospel of St. Matthew. Preparation was
    • way of life, feeding on the carob bean and wild honey. In the Gospels
    • the Gospel of St. Matthew.
  • Title: The Ego: Lecture 1
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    • Deeper Secrets of Human Existence in the Light of the Gospels,
    • Excursus in the Area of the Gospel of St. Mark,
    • certain passage in the so-called Egyptian Gospel. One comprehends such
    • * Cf. Dr. Steiner's Gospel of St. Matthew, lecture 6, published by
  • Title: Universal Human: Lecture One: Individuality and the Group-Soul
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    • in the so-called Egyptian Gospel.
  • Title: The Ego: Lecture 2
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    • Deeper Secrets of Human Existence in the Light of the Gospels,
    • Excursus in the Area of the Gospel of St. Mark,
    • considerations concerning the Gospels belonged to the latter. Not
    • merely because the material and content of the Gospels should be
    • said about the Gospels, with various applications to the personal life
    • These Gospels are regarded less and less by external science as a
    • — of Christ Jesus. The attitude to the Gospels in the first
    • quite different from what it has become in recent times. The Gospels
    • be historical, when they contradict each other, as the four Gospels
    • four Gospels are read consecutively they do indeed contradict
    • Gospels are in all hands, now everybody occupies himself with them.
    • modern spread of books, when these Gospels were by no means in all
    • Fundamentally, in the first centuries, only those had the Gospels in
    • the sense of the four Gospels, really such fools, such terribly stupid
    • i.e., that the whole world of man's feeling towards the Gospels
    • attacks the Gospels, and for this it is truly not difficult to find
    • centuries ago took the Gospels in hand get on with what one today
    • four Gospels, and they felt extraordinarily that because they had four
    • Gospels, they had all the more to revere and value this event. How is
    • that possible? That was because these old judges of the Gospels kept
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  • Title: Universal Human: Lecture Two: The God Within and the God of Outer Revelation
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    • will have realized that the lectures on the Gospels are part of the
    • understand the contents of the Gospels, but also showed what we can
    • how the Gospels can be applied to our personal lives.
    • the Gospels historical documents about the greatest individuality
    • toward the Gospels in the first Christian centuries and even
    • modern times. These days, the Gospels are indeed seen as four
    • Gospels contradict each other in our modern sense of the word. One
    • could also add that nowadays the Gospels are available to everybody,
    • gospels was then taught to other people in a way they could
    • gospels, the spiritual leaders, were really such tremendous fools
    • namely, that the gospels contradict each other.
    • the Gospels was different in the past. Today it is the critical
    • with the Gospels. It has no problem at all finding the intellectual
    • leaders of spiritual life, who were reading the Gospels, come to
    • terms with these contradictions? On account of the Gospels, people in
    • they had four Gospels they should revere and appreciate the Christ
    • Gospels thought quite differently than we do today. Modern readers
    • readers of the four Gospels felt. They believed the four Gospels are
    • they had to be grateful to have four Gospels describing this event
    • individual can derive from the four Gospels.
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  • Title: Lecture: Sermon on the Mount and the Return of Christ
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    • understand the Gospel of St. John until we realise that the
  • Title: Reappearance/Christ: Lecture IV: Mysteries of the Universe: Comets and the Moon
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    • three Gospels in Stockholm) that the newspapers have now been saying
  • Title: Reappearance/Christ: Lecture V: The Reappearance of Christ in the Etheric
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    • the fact that in this respect the Gospels are right: we may not
    • convinced of what is related in the Gospels through what he had seen
    • hearing the Gospels but had lived somewhat later, it might have
    • from the letter of the Gospels and will no longer understand them. We
    • everywhere that the Gospels are not historical documents, that one
    • contained in the Gospels. To recognize what is given in the Gospels
  • Title: True Nature: Lecture II: The Second Coming of Christ in the Etheric World
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    • realised that in this respect the Gospels are right: Christ may not
    • of the things narrated in the Gospels. Conviction that the Christ was
    • had not himself actually heard the stories told in the Gospels but
    • of the Gospels because they will no longer understand them. Superficial
    • Gospels are not historical records, that there can be no
    • able to understand much of what is indeed contained in the Gospels
  • Title: Lecture: The Sermon on the Mount
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    • illnesses described in the Gospels, where people are referred to as
    • This was by no means a sermon for the masses. The Gospels read, “When
  • Title: Reappearance/Christ: Lecture VI: The Sermon on the Mount
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    • nature. All the strange illnesses described in the Gospels in which
    • Gospels read, “When Christ saw the multitudes of people, He
  • Title: Reappearance/Christ: Lecture VII: The Return of Christ
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    • Among the Rosicrucians, a Fifth Gospel is taught
    • gospel that the other four can be understood, and it will be given to
    • consciousness will understand the significance of this Fifth Gospel
    • unlikely, all the Gospels as printed documents should be lost.
  • Title: Ascension/Pentecost II: WHITSUN: the Festival of the free Individuality
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    • Gospel in words that will be understandable, not only to those
    • words “Holy Spirit,” as they are used in the Gospels. In the
    • the times preceding those of the Gospel? In olden times the Spirit was
    • received in the Annunciation. In the Gospel of St. Matthew we hear of
    • them, and to go forth and proclaim the Gospel of Christ. It was not
    • of the Gospels spoken in the first decade of Christianity's
    • forth so that for ever the Gospel of Christ may relate new things and
  • Title: Macrocosm/Microcosm: Lecture 7: The Four Spheres of the Higher Worlds
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    • Lecture-Course on the Gospel of St. Luke, notably lectures 3 to
  • Title: Mission/Folk-Souls (1929): Lecture 9
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    • Therefore those who wrote the Gospels have also taken note of this.
    • You will find, — for at the time of the writers of the Gospels
    • that in St. Mark's Gospel, where the temptation is spoken of, a
    • important difference between the Gospel of St. Mark and that of St.
  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • taught. Therefore the Gospel writers have taken this into account.
    • You will find — for at the time when the Gospels were written
    • from the Greek — that St. Mark's Gospel does not speak of
    • important difference between these descriptions in the Gospel of St.
  • Title: Mission/Folk-Souls (1929): Lecture 10
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    • of St. John's Gospel and its opening words. Again it is only on
    • differently St. John's Gospel is understood by a philosophy,
  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • John's Gospel and its opening words. Only if we stand upon the
    • the Word or Logos”, and how differently St. John's Gospel
  • Title: Mission/Folk-Souls (1929): Lecture 11
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    • way. Test by the most materialistic criticism of the Gospels what I
  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • most materialistic criticism of the Gospels, verify what I have said
  • Title: Gospel of Matthew: Lecture I
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • Event presented in the Gospel of John; the second was in
    • come from the Gospel of Matthew.
    • only from one side. Contradictions between the Gospels are
    • origin of the Gospels. It will, however, give us the best
    • Gospel is said towards the end of the course, for as is
    • first, to prove the contents of the Gospel of Matthew, and
    • the Gospels to affect us, even externally, we are soon aware
    • previously given on the Gospels of John and Luke. In seeking
    • to understand the mighty communications of the Gospel of
    • must confess that in this Gospel — because it tells of
    • Gospel of John permits me to divine that something has
    • sinks into the human soul when we speak of the Gospel of
    • feelings on reading what was said concerning the Gospel of
    • In the Gospel
    • it as with a breath of magic; in the the Gospel of Luke we
    • influence of the Gospel of Luke work in us; and it is the
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  • Title: Gospel/Matthew (1965): Lecture 1
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • spoke of the aspect of this event presented in the Gospel
    • Gospel of St. Matthew. [ Note 01
    • four Gospels. The truth is far rather that each writer
    • presented in the Gospels can be differentiated. But now,
    • is customary nowadays when studying the Gospels. It is
    • the origin of the Gospel of St. Matthew. It is after all
    • needs by examining, first, the content of the Gospel of
    • the Gospels, even of their external form, makes us aware
    • said in my lectures on the Gospels of St. John and St.
    • in the Gospel of St. John, we are almost overwhelmed by
    • Gospel reveals the very highest goal to which human
    • himself : However insignificant I may be, the Gospel of
    • the Gospel of St. John.
    • St. Luke's Gospel we found that the manner of its
    • presentation was different. In contemplating the Gospel
    • Gospel of St. Luke the influence is more inward, causing
    • Maximum number of matches per file exceeded.
  • Title: Gospel of Matthew: Lecture II
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • IN the opening lines of the Gospel of
    • nature of the Jesus of this Gospel from Abraham. The fact of
  • Title: Gospel/Matthew (1965): Lecture 2
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • the Gospel of St. Luke. There are facts and happenings in
    • unless these two Gospels are compared.
    • deeper understanding of the Gospel of St. Matthew it is
    • Lecture Cycle The Gospel of St. Luke,
  • Title: Gospel of Matthew: Lecture III
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • writer of the Gospel of St. Matthew. In his table of descent,
    • profound depths as these the Gospel of Matthew has its
  • Title: Gospel/Matthew (1965): Lecture 3
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • Gospel of St. Matthew. In the table of generations,
    • underlying the beginning of the Gospel of St. Matthew is
  • Title: Gospel of Matthew: Lecture IV
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • sequence of the generations as related in the Gospel of
    • Gospel of Matthew. It is based on the profound mystery of the
    • Gospel tells, they could perceive a reflection of the Spirit
    • is, why should the writer of the Gospel of Matthew give the
    • an ancient document upon which the Gospel of Matthew was
    • foundation of the Gospel of Matthew, existed as early as the
    • The true origin of this Gospel is given in my book,
    • Aramaic script of the Matthew Gospel. He said, ‘Christ
    • containing words found to-day in the Gospel of Matthew. This
    • Aramaic document, or part of it, from which the Gospel is
    • there is good external justification for placing the Gospel
    • only recall the lectures given last year on the Gospel of St.
    • Buddha was manifest at the birth of the Jesus of the Gospel
    • first part of the Gospel of Matthew.
    • Luke-Gospel and nothing to do with the Jesus of the
    • Matthew-Gospel, who was a guide and leader in the Essene
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  • Title: Gospel/Matthew (1965): Lecture 4
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • enumerated in the Gospel of St. Matthew. This evangelist
    • modified form in the Gospel of St. Matthew is this
    • Nazareth of whom the Gospel of St. Matthew tells was a
    • this: Why should the writer of St. Matthew's Gospel have
    • record upon which the Gospel of St. Matthew is based. And
    • actual way in which the Gospels originated is set forth
    • the Gospel of St. Matthew are not correct, for there is
    • evidence that an original Aramaic script of this Gospel
    • Gospel, to the effect that ‘Christ did not come
    • in the Gospel of St. Matthew were taken. The passage in
    • Gospel, part of it at any rate, was then in existence. We
    • date to the Gospel of St. Matthew. This alone provides
    • Gospel of Matthew speaks in the first place.
    • Gospel of St. Luke and published with that title. [
    • the same lectures on the Gospel of St. Luke we have heard
    • not the same Jesus as the Jesus with whom the Gospel of
    • Maximum number of matches per file exceeded.
  • Title: Gospel of Matthew: Lecture V
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • either the Jesus of the Gospel of Matthew or of the Gospel of
    • Luke, or any other Gospel; he lived a hundred years before
    • Jesus of the Gospels.
    • Gospel of Luke we explained what the next task of this Buddha
    • Jesus of the Gospel of Luke was born — the Nathan Jesus
    • Jesus of the Gospel of Matthew — the Being of the
    • needful to an understanding of the Gospel of Matthew.
    • the Gospel of Matthew, and exactly why he traces back these
    • generations with which the Gospel of Matthew begins had its
    • people from among whom the Gospel of Matthew had its origin,
    • the case of the personality described in the Gospel of
    • personality — the Nathan Jesus, of whom the Gospel of
    • of the Matthew gospel. The astral body and ego had also to be
    • introduction to the understanding of the Jesus of the Gospel
    • the Gospel of Luke wished to describe the spiritual forces
    • Gospel of Luke. Because this Gospel tells of the personality
    • Maximum number of matches per file exceeded.
  • Title: Gospel/Matthew (1965): Lecture 5
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • the Gospels of St. Matthew and St. Luke, or any other
    • Gospel. A hundred years before our era, that is to say a
    • not be confused with any figure in the Gospels. I want to
    • Gospels there is a historical connection between the two
    • as the etheric body. In the lectures on St. Luke's Gospel
    • Luke's Gospel was born (he is not the same as the Jesus
    • of St. Matthew's Gospel), the Buddha who was embodied at
    • Gospel, as well as of the other Gospels. We shall speak
    • enabled the writer of the Gospel of St. Matthew to
    • Gospel begins. But to understand these facts thoroughly,
    • genealogy given in St. Matthew's Gospel.
    • thoughts of those among whom the Gospel of St. Matthew
    • the Gospel of St. Matthew is primarily concerned; the
    • personality of whom the Gospel of St. Luke tells and whom
    • Matthew's Gospel received the suitable physical and
    • etheric bodies, Jesus of St. Luke's Gospel was to receive
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  • Title: Gospel of Matthew: Lecture VI
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • given in the Gospel of Luke, shows how the view of the writer
    • of this Gospel is confirmed by the statements made in the
    • the personality known as the Nathan Jesus of the Luke Gospel.
    • In this Gospel we are clearly told that this Entity of Divine
    • into a physical earthly incarnation. In the Gospel of Luke we
    • influences, the Gospel of Luke traces back the lineage of the
    • the Gospel of Luke.
    • more so that in the Gospel of Matthew only forty-two
    • thirty-three years to a generation, the writer of the Gospel
    • it is important to note that in the Gospel of Matthew each
    • names are used in the Gospel of Luke. For Luke wishes to
    • point in this Gospel is that anyone, who, having passed
    • Gospel of Luke describes the divine spiritual being who had
    • Jesus of whom it speaks. In the Jesus of the Gospel of
    • described in the Gospel of Matthew. It was he who had
    • described in the Gospel of Matthew. It was he who had
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  • Title: Gospel/Matthew (1965): Lecture 6
    Matching lines:
    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • the genealogy of Jesus as it is given in the Gospel of
    • Gospel, so also was a Divine Power to permeate the astral
    • Gospel. It is clearly indicated in the latter Gospel that
    • influences, the Gospel of St. Luke traces back the
    • and particularly that of the Gospel of St. Luke. Thus we
    • hereditary are enumerated in the Gospel of St. Luke. In
    • the Gospel of St. Matthew too it may well cause even more
    • the Gospel of St. Matthew were right in assigning 75 to
    • emphasized that back to Abraham, this Gospel is referring
    • predecessors given in the Gospel of St. Luke, however, do
    • in St. Luke's Gospel. The intention of the writer is to
    • Gospel, there-fore, we find, firstly, the names of single
    • in St. Luke's Gospel extend over very long periods,
    • The other aspect presented in the Gospel is this. —
    • the Gospel of St. Luke describes the Divine-Spiritual
    • Jesus had been permeated. The Gospel of St. Matthew
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  • Title: Gospel of Matthew: Lecture VII
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • of lectures on the Gospel of St. Luke, is necessary to this
    • earlier cycle on the Gospel of St. Luke I drew your attention
    • pillars that support both the Gospel of Matthew, and that of
    • house, as described in the Gospel of Matthew. For twelve
    • the Gospel of Luke, who was descended from the Nathan branch
    • to the other Jesus, the child of whom the Gospel of Matthew
    • Gospel of Luke when Jesus was missing during the festival,
    • Jesus of the Gospel of Luke. Thus Zarathustra evolved within
    • revealed in one Gospel in the words — ‘Thou art
    • pleased.’ In other Gospels it is even given as:
    • The Gospel of
    • event of the Gospel of Matthew. It reproduces one
    • pillar of the Gospel of Matthew, is recounted when we are
    • Gospel — the living out into the macrocosm.
    • The Gospel of
    • two points lie all the events with which the Gospel of
  • Title: Gospel/Matthew (1965): Lecture 7
    Matching lines:
    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • the lectures given last year in Basle on the Gospel of
    • lectures on St. Luke's Gospel I spoke of the
    • two basic facts presented to us in the two Gospels of St.
    • described in St. Matthew's Gospel. In his first twelve
    • in the Gospel of St. Luke, who had descended from the
    • Nathan line on the occasion described in the Gospel of
    • on in the Jesus of St. Luke's Gospel until his thirtieth
    • of St. Luke's Gospel.
    • significance is indicated in one Gospel in the words:
    • The Gospel
    • outstanding Initiation-event described in the Gospel of
    • basic event is recounted in the Gospel of St. Matthew
    • the body. What follows in the Gospel narrative is
    • is the other main theme of the Gospel of St. Matthew
    • recorded in the Gospel of St. Matthew; and in the
  • Title: Gospel of Matthew: Lecture VIII
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • Gospel of Matthew.
    • the abyss. This is how it is described in the Gospel of
    • related in the Gospel of Matthew. It was attained through the
    • The Gospel of
    • story of the Temptation, as told in the Gospel of Matthew.
    • indeed is the Gospel of Matthew. So profound that its sources
    • the Gospel — ‘He that hath ears to hear, let him
  • Title: Gospel/Matthew (1965): Lecture 8
    Matching lines:
    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • described in St. Matthew's Gospel: man casts himself down
    • victory over the Temptation as related in the Gospel of
    • the preaching of the Kingdom. The Gospel of St.
    • Gospel of St. Matthew relates, was now to be unveiled
    • the profundities to be fathomed in the Gospel of St.
    • Matthew. The sources and basic elements of this Gospel
    • Gospel: ‘He who hath ears to hear, let him
    • chapter in St. Matthew's Gospel beginning: Blessed are
    • Gospel of Luke, notably Lectures Four to Seven,
  • Title: Gospel of Matthew: Lecture IX
    Matching lines:
    • The Gospel of St. Matthew
    • The Initiation of the Ego. The Gospels are the books of the
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • Gospels are merely records of the rites of an initiation of
    • appear again in the Gospels, how in fact the Gospels are but
    • out the resemblance between the Gospel biographies of Christ
    • allegorical tale, and the Gospels are compiled out of such
    • conclusion that the Gospels contain nothing of special
    • the Gospel were discussed again and again. It is of little
    • Gospels a recapitulation of events that took place in the
    • need not therefore wonder at the statement that the Gospels
    • experienced what is described in the Gospel of Matthew as the
    • in its entirety outside the Gospels. Scattered phrases
    • critics of the Gospels.
    • deliberately selected, for it is a kind of modern gospel
    • In the portions following on the Temptation, the Gospel of
    • of the Gospel of Matthew, he stands at the external point of
    • evolution in this sense the Gospel of Matthew speaks on every
  • Title: Gospel/Matthew (1965): Lecture 9
    Matching lines:
    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • the account of the Christ Event given in the Gospels. We
    • some older tradition; he might then add that the Gospels
    • to light in the Gospels, and that the Gospels,
    • — as narrated in the Gospels — with
    • of unique importance in the Gospels, which appear to them
    • contain earlier parallels of the Gospel scenes were
    • necessarily recapitulated in the Gospels, but the secret
    • Therefore when it is said that the Gospels contain hardly
    • St. Matthew's Gospel as the Temptation, He began to
    • times, he will say: ‘There you have it; the Gospels
    • the same as those of the trend in Gospel criticism to
    • as a kind of modern gospel, in order that it may become
    • Temptation, the Gospel of St. Matthew expresses with
    • of this the Gospel of St. Matthew speaks on every
  • Title: Gospel of Matthew: Lecture X
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • Gospel of Matthew might be given, for in the translation from
    • laid on the fact that miracles are spoken of in the Gospels.
    • spiritual healings took place as described in the Gospel of
    • Gospel of Matthew says: ‘Here is One Who has brought a
    • Gospels. The results of occult investigation here put forward
    • then supposes that the writers of the Gospels incorporated
    • Gospel of Matthew wishes to emphasize something else; he
    • expression. It was this that the narrator of the Gospel of
    • that have entered into the Gospels. How does the story
    • If the Gospel
    • really meant by what follows in the Gospel of Matthew. To do
    • profound depths of the Gospel of Matthew, that it is
    • superficial expounders of the Gospels say about these things?
    • They find in the Gospel of Matthew a description of the
    • the making of modern books. The Gospels, however, did not
    • of the Gospel of Matthew are in accordance with the teachings
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  • Title: Gospel/Matthew (1965): Lecture 10
    Matching lines:
    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • present text of St. Matthew's Gospel which was
    • of the Gospel one can detect, in the continuation of the
    • is that the Gospels are speaking here of miracles. But
    • spiritual healer narrated in the Gospel of St. Matthew
    • when the writer of the Gospel of St. Matthew speaks of
    • sick. So you see, the Gospels are speaking of something
    • Gospels incorporated this into their narratives. The
    • Gospel of St. Matthew, however, wished to make it clear
    • what the writer of St. Matthew's Gospel wished to convey
    • writer of the Gospel of St. Matthew had no desire to
    • Gospels have indeed been badly misunderstood!
    • understand the chapters in the Gospel of St. Matthew
    • Gospel. It is first of all shown how, after the
    • described in the next chapters of the Gospel of St.
    • profundities in the Gospel of St. Matthew, lead back to
    • one place in St. Matthew's Gospel they find a passage
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  • Title: Gospel of Matthew: Lecture XI
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • light on the Gospel of Matthew.
    • mission of Christ Jesus, according to the Gospel of Matthew,
    • already explained that interpretations of the Gospels given
    • by free-thinkers, or by opponents of the Gospels, do not as a
    • stress is laid on the ‘I am’ in the Gospel of
    • of mankind have had implanted in them through the Gospels
    • point onwards the Gospel of Matthew shows how the disciples
    • follows in this Gospel we are shown how, scene by scene, step
    • The Gospel of
    • Matthew, as well as the other Gospels, tells how Christ Jesus
    • therefore, that at this point the Gospel of Matthew informs
    • clear why the writer of this Gospel always felt it necessary
    • more the language of the Gospel of Matthew conforms
    • see as the Gospel continues how all that Christ tells His
    • Gospels who even to-day spread this false doctrine of the
    • Gospel of Matthew knows that Christ refers to a spiritual
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  • Title: Gospel/Matthew (1965): Lecture 11
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    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • Temptation is presented in the Gospel of St. Matthew as
    • mystery, as presented in the Gospel of St. Matthew, to
    • the original Aramaic text of St. Matthew's Gospel. (I
    • Christ Jesus as indicated in the Gospel of St. Matthew,
    • interpretations of the Gospels put forward by
    • insisted that certain phrases in the Gospels and other
    • the Gospel of St. Matthew.) The answer given by Peter
    • received through the Gospels. It was only the living
    • Gospel then records that one of the disciples, Peter by
    • Matthew's Gospel take place to-day, for nearly all over
    • establish. And from this point onwards the Gospel of St.
    • exactly what happens in a scene described in the Gospel.
    • scenes in St. Matthew's Gospel show how Christ leads the
    • The Gospel
    • of St. Matthew and the other Gospels too, tell how Christ
    • wonder that this chapter (XXI) of the Gospel of St.
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  • Title: Gospel of Matthew: Lecture XII
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    • The Gospel of St. Matthew
    • The divinity of Man. Human quality of the Gospel of Matthew.
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • Gospels, therefore, tell of the Sun-Being — the
    • men to aid their further progress; but only the Gospels of
    • study of the Matthew Gospel. But out of this same being whose
    • being we read of in the Gospel of Luke, where the writer of
    • that Gospel describes the early years of the so-called Nathan
    • twelve-year-old Jesus of whom the writer of the Gospel of
    • into the Nathan Jesus of the Gospel of Luke. In this body he
    • physical and etheric sheaths of the Jesus of the Gospel of
    • the Gospel of Matthew we should have to say The writer first
    • the Gospel of Luke tells. From this point, the writer of the
    • Gospel of Matthew, turning from that to which he had given
    • whom we read in the Gospel of Luke, and follows the life of
    • Gospel of John calls this the ‘Logos,’ which as
    • initiation. Hence the Gospel of Matthew describes how all the
    • produce such a man. On the other hand the Gospel of Luke
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  • Title: Gospel/Matthew (1965): Lecture 12
    Matching lines:
    • The Gospel of St. Matthew
    • The four Gospels, Steiner says, are meant to supplement one another to form
    • a comprehensive picture of earthly and spiritual events. The Matthew Gospel
    • in a human sense. From an understanding of the Gospel of St. Matthew 'can
    • evolution forward, but only the writers of the Gospel of
    • Being into himself. From these Gospels we learn that for
    • study of the Matthew Gospel we have learnt how and whence
    • early history is narrated in the Luke Gospel. [
    • the Matthew Gospel and the Jesus of the Luke Gospel
    • described in the Matthew Gospel; when this Jesus was
    • Gospel, in order, within that body, to enrich the astral
    • Jesus of the Matthew Gospel. The higher members in the
    • Gospel directed his attention primarily to the question:
    • Gospel then turned his attention away from the
    • form of Initiation. Hence the Gospel of Matthew describes
    • other side, the Gospel of Luke shows how the best and
    • writers of the Gospels of Matthew and Luke, were at pains
    • of Christ Jesus. Hence his Gospel begins immediately with
    • Gospel of John describes the soul of the Sun Spirit, the
    • Gospel of John is therefore the mostly deeply inward of
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  • Title: Excursus Mark: Part I: A Retrospect
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    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • Christ-problem, more especially in its connection with the Gospel of
    • particularly in connection with the Gospels of John and of Luke, and
    • be associated mainly with the Gospel of Mark.
    • Gospels. We spoke most fully, most radically, of what Spiritual
    • us there. Our position towards the Gospels is this: we make known
    • the events related in the Gospels or in other parts of the New
    • studying the different Gospels is that it enables us to consider the
    • four Gospels do present us with these four view points, and that in
  • Title: Background/Mark: Lecture One: On the Investigation and Communication of Spiritual Truths
    Matching lines:
    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • to the Gospel of St. Matthew and also in relation to the
    • Gospels of St. John and St. Luke. And I indicated that at
    • study of the Christ-problem in connection with the Gospel of
    • Gospels. I have often spoken of this in perhaps rather
    • in the Gospels or in other New Testament sources about the
    • order to read the Gospel records as they should be read, we
    • we attach to the Gospels and the reverence we feel for them,
    • studying the four Gospels separately is that we can then
    • We find that the four Gospels do, in fact, present four
  • Title: Excursus Mark: Part II: Some Practical Points of View
    Matching lines:
    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • already tried to do in respect of the Gospels of Matthew, of John,
    • and Luke, and as we hope later to do in respect of the Gospel of
    • four Gospels, a great lesson is given showing the necessity of a many
  • Title: Background/Mark: Lecture Two: Higher Knowledge and Man's Life of Soul
    Matching lines:
    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • tried to do in connection with the Gospels of St. Matthew,
    • the four accounts. The mere fact that there are four Gospels
  • Title: Excursus Mark: Part III: Excursus: Lecture I
    Matching lines:
    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • with understanding into the study of the Gospels. For hundreds and
    • to-day can form an introduction to our studies on the Gospel of Mark,
  • Title: Background/Mark: Lecture Three: The Tasks of the Fifth Post-Atlantean Epoch
    Matching lines:
    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • the Gospels. For hundreds upon hundreds of years Christianity
    • Mark's Gospel which we shall now begin. I had first to
  • Title: Excursus Mark: Part III: Excursus: Lecture II
    Matching lines:
    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • it can be gathered that the Gospels, when rightly understood, must be
    • accepted in a very special way. As I intend to speak on the Gospels during
    • Gospels as “books of initiation.” This means that they
    • Gospels. These men, through their own occult schooling, had some
    • Thus were have to regard the Gospels as books of instructions
    • his Gospel by stating the reason for this, who tells from the
    • given for initiation, is the writer of the Gospel according to Mark.
    • with whose words the Gospel according to Mark begins, we find that he
    • he wishes to tell us? You know that the Gospel according to Mark
    • Thus, it is fairly well translated in our Gospel literature. The
    • You, know that in our studies of the other Gospels great trouble has
    • In Greek, the language of the Gospel text, this is not nearly so much
    • concerning the beginning of the Gospel of Mark.
    • you study the Gospel of Mark further, that in certain cases great
    • loneliness of soul. We read of this in the Gospel according to Mark,
    • conception: — Firstly, I have shown that in the Gospel
    • that of the Fishes. Indeed the Gospel according to Mark contains in
    • have to dive to very great depths in studying the Gospel of Mark, and
    • Maximum number of matches per file exceeded.
  • Title: Background/Mark: Lecture Four: The Symbolic Language of the Macrocosm in the Gospel of St. Mark
    Matching lines:
    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • THE GOSPEL OF ST. MARK
    • clear to all of you that if the Gospels are to be rightly
    • participated in the writing of our Gospels. From their own
    • the Gospels and indications are given there of the reason why
    • Gospel who, at the outset, states why he is in a position to
    • Gospel is approximately this: that a time will come when the
    • Gospel begins, are, as you know, usually rendered:
    • know what trouble we have had when studying the other Gospels
    • the language of the Gospel texts — this was no longer the
    • than those produced by most translators of the Gospels would
    • significant passage occurring at the beginning of the Gospel
    • of St. Mark's Gospel you will come to realise more and
    • soul’. In St. Mark's Gospel we read: ‘Hear
    • hand. This passage in St. Mark's Gospel does not refer
    • the words at the beginning of St. Mark's Gospel
    • Gospel contains something that can be read rightly only if in
    • these things. In studying St. Mark's Gospel we shall
    • how this Gospel should be read.
    • Maximum number of matches per file exceeded.
  • Title: The Ego: Lecture 3
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    • Deeper Secrets of Human Existence in the Light of the Gospels,
    • Excursus in the Area of the Gospel of St. Mark,
    • the anthroposophical friends sitting here, on the John Gospel, the
    • Luke Gospel, the Matthew Gospel, and we have attempted in these
    • considerations, on the three gospels, to let appear before our
    • We have already pointed out how the reason why we have four gospels is
    • to be sought essentially in the fact that the writers of the gospels,
    • side it is the John Gospel which gives us an insight into the great
    • The Luke Gospel opens for us an insight into the secrets, which hover
    • The Matthew Gospel, for those who have heard the lecture-cycle on it,
    • In a certain connection it is again the Mark Gospel which can lead us
    • observation, and through the Mark Gospel opportunity is given us to
    • gospels, but are not brought near to us in such a way by the other
    • because opportunity offers itself today to speak of the Mark Gospel.
    • has no real inclination. If one is to understand the Mark Gospel and
    • sound to us, for instance, in the gospels. Why should the man of today
    • Gospel, as it lies before us today. In any case we must not do that.
    • Now you know that the Mark Gospel had in its first lines as its basis
    • Honest people must really say to themselves, if the Mark Gospel begins
    • This is, one might say, sufficiently indicated to us in the gospel of
    • Maximum number of matches per file exceeded.
  • Title: Universal Human: Lecture Three: The Lord of the Soul
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    • have dealt with the gospels of John, Luke, and Matthew.
    • have already pointed out that we have four gospels because their
    • The Gospel of Saint John
    • highest world principle. In Saint Luke's Gospel, on the other hand,
    • As you know from my lecture cycle on the Gospel
    • later — this gospel shows how the physical body in which Christ
    • certain way, the Gospel of Saint Mark leads us to the highest summits
    • the gospels but are not touched upon in the same way by the other
    • about this gospel.
    • want to understand Saint Mark's Gospel in all its depth, we must
    • to us by, and resounding in, the gospels into modern words. Why
    • of the Bible. We go most astray, however, when we turn to the Gospel
    • is not all that good — the first lines of the Gospel of St.
    • admit that if Weizsäcker begins the Gospel of Saint Mark like
    • indicated in the Gospel of Saint Mark, but such things can only be
    • him moved on without his body. Particularly in Saint John's Gospel
    • mentioned in Saint Mark's Gospel, the sun force is meant, which, in
    • Mark's Gospel points out this macrocosmic connection. He knew that
    • gospel points to the world whose existence behind the world of the
    • repeated in the Gospel of Saint Mark. “The Spirit immediately
    • Maximum number of matches per file exceeded.
  • Title: Background/Mark: Lecture Eleven: Kyrios, The Lord of the Soul
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    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • of the friends here to-day, we have endeavoured to study the Gospels
    • have understood that the reason why there are four Gospels is
    • The Gospel of
    • The Gospel of
    • The Gospel of
    • respect the Gospel of St. Mark can lead us to supreme heights
    • matters communicated by the other Gospels but in a less
    • of saying something in reference to the Gospel of St.
    • itself. If we are to understand the Gospel of St. Mark in its
    • words the great facts proclaimed by the Gospels. People
    • disastrously of all when we quote the Gospel of St. Mark in
    • at the very beginning of the Gospel of St. Mark, in
    • hinted at in St. Mark's Gospel but such things have to
    • without a body. In the Gospel of St. John, above all, the
    • Wherever St. Mark's Gospel speaks of the Christ, what
    • writer of St. Mark's Gospel, who was well aware that a
    • Gospel therefore directs attention to the world so gloriously
    • Gospel of St. Luke,
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  • Title: Background/Mark: Lecture Twelve: Mystery Teachings in St. Mark's Gospel
    Matching lines:
    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • MYSTERY TEACHINGS IN ST. MARK'S GOSPEL
    • Gospels of St. Matthew, St. Luke and St. John, and here in
    • have realised that each of the Gospels provides a special
    • is almost truer to say of the Gospel of St. Mark than of the
    • this Gospel it is essential to be aware of how language was
    • this in mind when we are studying the Gospel of St. Mark. We
    • mysteries of that Gospel.
    • the lines at the very beginning of St. Mark's Gospel we
    • Gospel points to the wisdom-filled guidance of human
    • of how often in St. Mark's Gospel it is said that
    • Gospel indicates great cosmic connections between processes
    • The Gospel of
    • Golgotha. We cannot understand this Gospel unless we can
    • Gospel says that the Sun had set, this does not indicate
    • into the secrets of the Gospels. Particularly through the
    • study of St. Mark's Gospel the human soul can rise to
    • Every word in that Gospel is of great significance.
  • Title: Background/Mark: Lecture Twelve Answers to Questions
    Matching lines:
    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • Ahriman. In the Gospels of St. Luke and St. Matthew, Lucifer
    • is meant; in the Gospel of St. Mark, Ahriman. An impressive
    • description is given in that Gospel of how hideous animal
    • the Gospels confirm it. The Risen Christ could be recognised
    • beginning of Christian evolution. If the Gospels are
    • Gospels of St. Matthew, St. Mark and St. Luke. Occultists
    • sees all manner of animal figures and forms. The Gospel of
    • St. Matthew describes a Luciferic temptation: in the Gospel
  • Title: Excursus Mark: Part III: Excursus: Lecture III
    Matching lines:
    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • the nature and character of the Gospel according to Mark. I showed
    • that when this Gospel is studied something more can be gathered from
    • it than from the other Gospels concerning the great laws both of
    • leave to a later date the consideration of those parts of the Gospel
    • when a document like this Gospel is under consideration that we
    • synthesis in the Gospels. Here we see them united and harmonised.
    • Gospel according to Mark describes the nature of the Christ, tells of
    • individual is what is especially described by Mark. The Gospels of
    • account of the temptation from that given in the Gospel of Mark,
    • when the Gospel of Mark states in simple but imposing words:
    • The Gospel of Matthew
    • the Gospels of Matthew and Luke describe the path the Christ
    • to him by Jesus of Nazareth; and the Gospel according to Mark
    • contradictions in the Gospels. Mark had been initiated into such
    • his Gospel; the “Being with wild beasts,” and the
    • what we are told in the Gospels are the events of Palestine and the
    • reveal to you the nature of the Gospel according to St. Mark.
  • Title: Background/Mark: Lecture Five: The Two Main Streams of Post-Atlantean Civilisation
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    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • Mark's Gospel. It became clear that here, almost more
    • than in the other Gospels, we can find in indications drawn
    • to present the parts of St. Mark's Gospel which are not
    • to understand a text such as that of the Gospel of St. Mark
    • the Gospels the secrets of both types of leadership are shown
    • the Christ entered had been evolved, the Gospel of St. Mark
    • the human vehicle. That is why the Gospels of St. Matthew and
    • The Gospel of St. Mark relates the story of temptation which
    • Zarathustra-miracle when St. Mark's Gospel narrates in
    • St. Matthew's Gospel describes a quite different
    • The Gospels of
    • Jesus of Nazareth. St. Mark's Gospel describes the kind
    • or real contradictions in the Gospels. The writer of St.
    • Mark's Gospel had been initiated into Mysteries which
    • Gospel, namely the encounter with wild beasts and the help of
    • understood. Hence their Gospels present different aspects of
    • character of St. Mark's Gospel.
  • Title: Excursus Mark: Part III: Excursus: Lecture IV
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    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • reading the Gospel of Mark from
    • other Gospels, but the full meaning of which can be best studied in
    • the Gospel of Mark. This passage tells how Jesus Christ, after He had
    • Christ Jesus. For I have already remarked that the Gospels as well as
    • meant in the Gospel where it say: — For he taught those who sat
    • we can understand such a saying in the Gospels and accept it in the
    • in the Gospel according to Mark, and even in such human endeavours as
    • living sap these modern translations of the Gospels that have become
    • goes to a true understanding of what is contained in the Gospels. It
    • the Gospel according to Mark desired especially to point out was
    • writer of the Gospel of Mark. Before we can do this we must make
  • Title: Background/Mark: Lecture Six: The Son of God and the Son of Man. The Sacrifice of Orpheus
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    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • St. Mark's Gospel which we were endeavouring to
    • Gospels, although their full significance can best be studied
    • Gospels are not easy to understand and that to grasp their
    • meant when it is said in the Gospel that He taught in the
    • in all their depth these words in the Gospel of St. Mark.
    • Mark's Gospel are an indication that in men living in
    • efforts are made to penetrate to the core of the Gospels.
    • deal in the Gospels will be possible only in the future.
    • what the writer of St. Mark's Gospel wished to present
    • superficial study of the Gospels and of the Pauline Epistles
    • of St. Mark's Gospel — understood the sacrifice on
  • Title: Background/Mark: Lecture Thirteen: The Voice of the Angelos and the Speech of the Exousiai
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    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • words in St. Mark's Gospel: ‘Behold I send my
    • Later in St. Mark's Gospel, where
    • This illustrates the words in St. Mark's Gospel:
  • Title: Excursus Mark: Part III: Excursus: Lecture V
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    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • connected with the study of the Gospel of Mark, is to be pursued
    • revealed by many of the expressions found in the Gospels, to show how
  • Title: Background/Mark: Lecture Seven: The Higher Members of Man's Constitution
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    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • relating to St. Mark's Gospel, we shall have to give a
    • many expressions used in the Gospels, I want to-day to show
  • Title: Excursus Mark: Part III: Excursus: Lecture VI
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    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • up to the study of the Gospels, we are at once aware of powerful
    • Gospels by those who wrote them, when spiritual science has been
    • be recognised as belonging to the Gospels that are not found directly
    • in these documents, but are only discovered when the four Gospels are
    • first place, to say that in the Gospel of Matthew the true history of
    • Christ-Impulse in this Gospel only goes back to the origin of the
    • Hebrew people. In this Gospel we learn to know the bearer of the
    • on to the Gospel of Mark we meet with the Christ-Impulse directly.
    • Then from the Gospel
    • Gospel of Luke takes us back to a time when man can no longer be
    • In the Gospel of John
    • path as regards the study of the Gospels; our design was to begin
    • first with the Gospel that gives us the most exalted outlook into the
    • abstract spirituality of Christ — the Gospel according to
    • followed by the study of the Gospel of Luke, in order to show how the
    • Gospel of Matthew was to follow, so that we might understand the
    • The Gospel of Mark we
    • concerning our day in the Gospel of Mark:
    • Maximum number of matches per file exceeded.
  • Title: Background/Mark: Lecture Eight: Laws of Rhythm in the Domain of Soul-and-Spirit.
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    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • SOUL-AND-SPIRIT. THE GOSPEL OF THE CONSCIOUSNESS-SOUL
    • the Gospels in the light of Spiritual Science we find
    • adequate idea of what has been poured into these Gospels out
    • the accounts given in the four Gospels are studied side by
    • Gospel the account of the Christ Impulse is preceded by
    • Gospel the account of the Christ Impulse takes us to the
    • Christ Being is born. In St. Mark's Gospel we meet the
    • was the forerunner of the Christ Impulse and the Gospel then
    • the Jordan. From St. Luke's Gospel we get a different
    • divine-spiritual Beings. Thus St. Luke's Gospel takes
    • John's Gospel, again without any childhood story or any
    • definite path in our study of the Gospels. We began with the
    • Gospel which reveals the very highest insight into the
    • spirituality of Christ — namely, the Gospel of St. John.
    • Then we studied the Gospel of St. Luke, in order to
    • Study of St. Matthew's Gospel then helped us to
    • Hebrew people. Study of St. Mark's Gospel has been left
    • words in St. Mark's Gospel are directly applicable to
    • Maximum number of matches per file exceeded.
  • Title: Excursus Mark: Part III: Excursus: Lecture VII
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    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • connected in a somewhat loose and irregular way with the Gospel
    • of hearing of this path who understands the words from the Gospel of
    • the Buddha we presented to you in our studies on the Gospel of Luke,
  • Title: Background/Mark: Lecture Nine: The Moon-Religion of Jahve and its Reflection in Arabism
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    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
    • rather disconnected studies of St. Mark's Gospel. The
    • words from the Gospel of St. Mark quoted at the end of the
    • studies of St. Luke's Gospel, whose influence streamed
  • Title: Excursus Mark: Part IV: The Path of Theosophy from Former Ages until Now.
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    • Excursus on the Gospel According to St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
  • Title: Background/Mark: Lecture Ten: Rosicrucian Wisdom in Folk-Mythology
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    • Background to the Gospel of St. Mark
    • on Christianity. They stress the relationship of the Gospel of Mark to
  • Title: On the Mystery Plays: Lecture I: Self-Knowledge Portrayed in the Rosicrucian Mystery, The Portal of Initiation
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    • When I gave you some indications about the Gospel of St.
    • Matthew, [Rudolf Steiner, The Gospel of St. Matthew,
  • Title: Self-knowledge and the Portal of Initiation: Lecture
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    • recently gave you on St. Matthew's Gospel I said, ‘Try not to
  • Title: Lecture: The Wisdom Contained in Ancient Documents and in the Gospels
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    • Ancient Documents and in the Gospels.
    • Gospels, which are, as it were, the last documents of this kind. We
    • Gospels, beginning with the earliest documents of the most primitive
    • studied to-day in a direct and immediate way, namely, the Gospels
    • may feel that something special lives in the Gospels and in the
    • certain aversion to approach these Gospels. It is quite possible to
    • the Gospels, to say, that they are only one religion among many
    • others. No attempt is made to approach the Gospels, and it is
    • passed through a preparation by studying the Gospels. On the other
    • fact. A ray of light can go out of the Gospels, and this is an
    • experience which can be made. We must admit that the Gospels and the
    • it will not be necessary for him to consult the written Gospels
    • gospels did not exist, and that we would not need them as
    • anthroposophists. Let us suppose that we do not need the gospels;
    • may be questioned. Indeed, the gospels are not real historical
    • trivially learned manner that the gospels do not exist and upon them
    • anthroposophists we are able to say that we do not need the gospels;
    • accept the gospels. At his time the gospels did not exist, but Paul
    • in the gospels did not convince him. It is not necessary, therefore,
    • that the contents of the gospels should convince a modern person. All
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Yuletide and the Christmas Festival
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    • Gospels' story of Herod and the Three Kings would be
  • Title: Occult History: Lecture 1
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    • scene described in the Gospel of St. John. Gilgamish confronts Ishtar,
  • Title: Occult History: Lecture 2
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    • who carried out important research on the Gospels. As spiritual scientists
  • Title: Festivals: Christmas: Lecture III: The Birth of the Sun-Spirit as the Spirit of the Earth
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    • The Jesus of the Gospel of St. Luke — not the Jesus described in the
    • Gospel of St. Matthew — is the Child before whom the shepherds
    • the soul of the Jesus Child described in the Gospel of St. Luke. This
    • the Gospel of St. Luke.
  • Title: Wonders of the World: Lecture 8
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    • Gospels, which relate that the Christ Himself said: ‘If you
  • Title: Wonders of the World: Lecture 8
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    • Gospels, which relate that the Christ Himself said: ‘If you
  • Title: Wonders of the World: Lecture 9
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    • dove, which we find in the Gospels — had to make its
  • Title: Wonders of the World: Lecture 9
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    • dove, which we find in the Gospels — had to make its
  • Title: Esoteric Christianity: The Christ Impulse in Historical Development - Lecture 1
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • among others, has spoken in a most derogatory way. The Matthew Gospel,
    • boys, the one described in the Luke Gospel, we have a somewhat
    • the Luke Gospel, but tremendously vital and elemental in the realm of
    • Jesus of the Luke Gospel. The forces emanating from Buddha are in the
  • Title: Esoteric Christianity: The Christ Impulse in Historical Development - Lecture 2
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • Gospel, which came to significant expression in the Christmas message:
  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • human beings on the Earth who will need no gospels or other such
    • his later cycle, The Gospel of St. Matthew.],
    • gospel telling of the Maitreya Buddha, the writer of it would have to
    • use words differing from those used of Christ in the Gospel of St.
  • Title: Esoteric Christianity: Rosicrucian Christianity - Lecture 1
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Esoteric Christianity: Rosicrucian Christianity - Lecture 2
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Lecture: The Etherisation of the Blood
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    • Gospels. They received baptism in order that their sin, that is to
  • Title: Reappearance/Christ: Lecture IX: The Etherization of the Blood
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    • rite described in the Gospels. They experienced baptism in order that
  • Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 1
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 2
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Mission/Rosenkreutz: Lecture V. The Christ Impulse as Living Reality
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • As a supplement to the lectures given in the year 1912 on the mission of Christian Rosenkreutz, we publish certain material from the year 1911. It will help us find the thread between the work of Jeshu ben Pandira, [footnote: See Jeshu ben Pandira by Rudolf Steiner, also lectures 5 and 6 of the “Gospel of St. Matthew.’] the teacher of the Essenes, and that of Christian Rosenkreutz.
    • Gospel known by that name had already been in existence since the time
    • Pandira was that he was the originator and preparer of the Gospel
    • according to St. Matthew. The content of this Gospel derives from a
    • namely that he had received the document of the Matthew Gospel from a
    • Gospels in their true form. There is every reason and justification
    • for spiritual research today to shed new light upon the Gospels.
  • Title: Esoteric Christianity: The Christ Impulse as Living Reality - Lecture 1
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • as is expressed by John in the opening words of his Gospel.
    • passed over to later pupils, and the content of the Gospel known by
  • Title: Esoteric Christianity: The Christ Impulse as Living Reality - Lecture 2
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • was the originator and preparer of the Gospel according to St.
    • Matthew. The content of this Gospel derives from a ritual of
    • had received the document of the Matthew Gospel from a Christian sect.
    • therefore, the world does not yet possess the Gospels in their true
    • research today, in shedding new light upon the Gospels, to go back to
  • Title: Lecture: Faith, Love, Hope: The Third Revelation
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    • Christ. With the exception of the course on St. Mark's Gospel, which
    • followed in September 1912, the great courses on the Gospels had
    • the Gospels. And the way in which they first understood the Gospels
    • may be compared with how a child learns to speak. Through the Gospels
    • scenes and pictures drawn from the Gospels by great painters to work
    • the end to the Gospels; it has reached men's understanding in such a
    • of the Gospels — all they contain of soul and spirit. For at
    • present the Gospels are no better understood than the child
    • reflect upon the thoughts in the Gospels; to let the whole deep
    • spiritual content of the Gospels work upon them for the first time.
    • Gospels. The Gospels are the language, and, in relation to them,
    • child's full consciousness, so are the Gospels related to the new
    • wonderful words urged upon us in the Gospel revelation, these words of
    • striven to permeate with thought our explanation of the Gospels. For
    • fact that people have only just begun to reflect upon the Gospels, and
    • thought-content of what the Gospels give them in language of the
  • Title: Lecture: Faith, Love, Hope: Towards the Sixth Epoch
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    • the Mystery of Golgotha came to pass; and the Gospels have evoked
    • the Matthew Gospel, and this, after the Mystery of Golgotha had been
  • Title: Lecture: Esoteric Studies: Cosmic Ego and Human Ego
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    • say: If we examine the Gospels, or otherwise allow to work upon us
    • say: What do the teachings of the Gospels amount to! We have outgrown
    • to us again today. If we allow the Gospels to work upon us — we can
    • often seen — but how are these great truths contained in the Gospels?
    • the Gospels, they must absolutely rack their brains — there must even
    • understand the spiritual scientific interpretation of the Gospels,
    • development of genius, the Gospels can be understood in a purely
    • opposite of the clever method. The method in the Gospels takes account
    • this is indicated in the Matthew Gospel. The earth divided and the
    • according to the description in the John Gospel. It is wonderfully
    • described in the Gospel of St. John.
    • not at all come into contradiction with the Gospels. I have often
    • And all the details of the Gospels are entirely comprehensible
    • Emmaus scene could occur. We find it described in the Gospel, not as
    • passages, the Gospels can be understood literally in a certain way.
    • Resurrection as it is described in the Gospels!” ... But we can
    • uniqueness of the Christ nature; and here the Gospels and Spiritual
  • Title: Mission/Rosenkreutz: Lecture I. The Dawn of Occultism in the Modern Age
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Esoteric Christianity: The Dawn of Occultism in the Modern Age - Lecture 1
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Mission/Rosenkreutz: Lecture II. The Dawn of Occultism in the Modern Age
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Esoteric Christianity: The Dawn of Occultism in the Modern Age - Lecture 2
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Mission/Rosenkreutz: Lecture III. The True Attitude to Karma
    Matching lines:
    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Esoteric Christianity: The True Attitude To Karma
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Mission/Rosenkreutz: Lecture IV. Intimate Workings of Karma
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • figure in the Gospels. Only recently a lady informed me that she had
  • Title: Esoteric Christianity: Intimate Workings of Karma
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • personage or figure in the Gospels. Quite recently a lady informed me
  • Title: Mission/Rosenkreutz: Lecture VII. The Mission of Gautama Buddha on Mars
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • the astral body of the Child Jesus described in St. Luke's Gospel. The
    • described in the Gospel of St. Luke? “Glory in the Heights and on
    • Gospels. The substance of all these lectures is contained in germ in
  • Title: Esoteric Christianity: The Mission of Christian Rosenkreutz
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
    • astral body of the child Jesus described in the St. Luke Gospel. The
    • described in the Gospel of St. Luke? ‘Glory in the heights and on the
    • Here in Switzerland we have given lecture cycles on the four Gospels.
    • The substance of all these Gospel cycles is
  • Title: Mission/Rosenkreutz: Lecture VI. The Starry Heaven Above Me - The Moral Law Within Me
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    • Bodhisattva Jeshu ben Pandira and his secret connection with the Gospel
  • Title: Lecture: From Jesus to Christ (single lecture)
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    • to-day. Beyond these there are only the Gospels and the Pauline Epistles.
    • Gospels? Regarded purely externally how do they appear? If taken like
    • research of the nineteenth century collected out of the Gospels
    • Gospels as facts of history, it is evident that nothing can come to
    • portrait of Him, had an entirely false conception of the Gospels? Were
    • the Gospels really intended to be historical records in the sense
    • and our present question, as to what was the real object of the Gospels,
    • the purpose is to show that in the Gospels nothing is to be met with
    • that was true in the Mysteries is to be found repeated in the Gospel
    • instructions given in the Initiations. The writers of the Gospels saw
    • were recorded. It is for this very reason that the Gospels were not
    • This is just the mistake of all modern criticisms of the Gospels. At
    • isolated writings of remarkable interest that through the Gospels the
    • Christ Event took place. Even if there were no Gospels, no records and
    • of the Gospels, but through the right unfolding of his soul powers man
    • Jesus. Thus only can be understood what was the aim of the Gospels and
    • externally from the historical records. The Gospels were
  • Title: Lecture: Jesuit and Rosicrucian Training
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    • Gospels wished to give the impression that Christ
    • simply go by the Gospel narratives, one thing will
    • In speaking on the Gospel of St. John I have already
    • soul than the pictures which the Gospels give of the
  • Title: From Jesus to Christ: Lecture I: Jesuit and Rosicrucian Training
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    • be seen as the pivotal event of human history, and the Gospels as
    • that the writers of the Gospels wished to give the impression that
    • science; and then, if we simply go by the Gospel narratives, one
    • Gospel of St. John I have already pointed out how impossible it would
    • pictures which the Gospels give of the compassionate life of Jesus.
  • Title: From Jesus to Christ: Lecture II: Rosicrucian Training and Anthroposophical Training
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    • be seen as the pivotal event of human history, and the Gospels as
    • Gospels, the leading of Christ Jesus to the mountain, the promise of
    • of the Gospels. And then we know that he who wrote the story of the
    • that the writer of the Gospel has described something that we
    • ourselves can experience even if we knew nothing of the Gospels. Thus
    • Gospels. We gain for ourselves what stands in the Gospels. Nothing is
    • Gospels afresh through our occult life. We feel ourselves at one with
    • the writers of the Gospels.
    • Gospel, if mankind had never had such an external book, a spiritual
    • first of all we experience the Gospel; we experience everything so
    • that we could write it down just as the writers of the Gospels have
    • Gospel; we can take them out of our own inner consciousness; we can
    • call forth the Imaginations which are contained in the Gospels.
    • spiritual movement the pupil had the Gospels given to him first, and
    • afterwards he experienced what the Gospels describe. The way we have
    • pictures, the Imaginations, of the Gospels.
  • Title: From Jesus to Christ: Lecture III: Sources of Knowledge of Christ, Lord of Karma
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    • be seen as the pivotal event of human history, and the Gospels as
    • training to clairvoyant observation. One source was the Gospels and
    • all that comes from the communications in the Gospels, or in the
    • individuals, receiving from them a ‘never-ending Gospel’,
    • by many more people simply through noticing what the Gospels have to
    • Jesus, as told in the Gospels. When we hear that he was not
    • reminds us again of the beginning of the Gospels of Matthew and Luke.
    • Gospels. When we hear that the individuality grew up and surprised
    • an awakening from the dead in the Gospel of Luke. And if we wish to
    • establishing the third way. Through the message of the Gospels, a
  • Title: From Jesus to Christ: Lecture IV: Experiencing the Christ Impulse, Jerome and the Gospel of St. Matthew
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    • Experiencing the Christ Impulse, Jerome and the Gospel of St. Matthew
    • be seen as the pivotal event of human history, and the Gospels as
    • through the Gospels, through the New Testament. The contents of the
    • Gospels, when they are received into our souls and permitted to work
    • traditional Gospels, but through continuous revelations from the
    • Christianity, quite independently of the Gospels and of every
    • for example of the Pauline Epistles or the Gospel of Matthew, showing
    • a certain explanation of the foundations of the Gospels should be
    • has happened as regarding the explanation of the Gospels. You will
    • understand that the anthroposophical interpretation of the Gospels
    • up our printed lecture-cycles on the Gospels, or recalls them from
    • present-day Gospel texts. From the existing translations, in fact, we
    • can no longer reach that which the Gospels wish to indicate. To a
    • Spiritual Science, it must be clear that these Gospels were written
    • awe. When they considered what the Gospels ought to be, there arose
    • of the Gospels.
    • the Gospels as we do today in our Movement. If you have followed the
    • explanations of the Gospels given here, you will have noticed that
    • the traditional books of the Gospels are not, in the first place,
    • Akashic record. The Gospels of Matthew, Mark, and Luke must be
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  • Title: From Jesus to Christ: Lecture V: Redemption of the Physical Body
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    • be seen as the pivotal event of human history, and the Gospels as
  • Title: From Jesus to Christ: Lecture VI: St. John and St. Paul, First Adam and Second Adam
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    • be seen as the pivotal event of human history, and the Gospels as
    • dispute it, he was the author of the John Gospel, the Apocalypse, and
    • the John Gospel, which penetrates most intimately and deeply into the
    • Apocalypse and of the John Gospel, in his greatest age, could speak
    • the Gospels are to be taken first and foremost as Initiation
    • writings. The leading events depicted in the Gospels are
    • for us in the Gospels — in the story of the Temptation, the
    • in the usual sense, show such resemblance to the Gospel stories of
    • Christ Jesus in the Gospels. But although we must grant that we have
    • prototypes of important events narrated in the Gospels, on the other
    • following is pictured for us in the Gospel of John XX:1–10:
    • pupil was the hierophant; while the Gospels indicate that He who
    • we can reconstruct from the Gospels the situations even to their
    • conviction that the body is not there, the Gospels lead us slowly to
    • Gospels relate, Christ appeared to them by degrees, so that they
    • wounds. In short, we can see from the Gospels that the disciples
    • the Gospels and the Pauline Epistles to work upon him will notice the
    • Gospels as regards the understanding of the Resurrection, and the
    • conviction of the Resurrection and that of the Gospels, for in saying
    • proclaimed the Gospel to the Greeks. We do not deviate from his words
  • Title: From Jesus to Christ: Lecture VII: The Mystery of Golgotha, Greek, Hebrew and Buddhist Thought
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    • be seen as the pivotal event of human history, and the Gospels as
    • concerning the Gospels in the course of years, and also from what has
  • Title: From Jesus to Christ: Lecture VIII: The Two Jesus Children, Zoroaster and Buddha
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    • be seen as the pivotal event of human history, and the Gospels as
    • House of David. This is the Jesus child of whom the Matthew Gospel
    • Matthew and the Luke Gospels derives from the fact that the writer of
    • the Matthew Gospel was concerned with one of the Jesus-children, the
    • Nathan-child, described in the Luke Gospel, really had no Ego; as
    • Jesus-child of the Luke Gospel we have to do with a physical, an
    • Gospel we have a remarkable expression which indicates something that
    • Luke Gospel, after the description of the scene with the
    • when we restore the text of the Gospels from the Akashic record: The
    • individuality, by the Luciferic and Ahrimanic forces. The Luke Gospel
    • these words we find in the Gospels, reminding us of the terminology
    • Gospel, for they are con-firmed by true occult research — when
  • Title: From Jesus to Christ: Lecture IX: The Exoteric Path to Christ
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    • be seen as the pivotal event of human history, and the Gospels as
    • path was through the Gospels. And here again we must realise what in
    • earlier times the Gospels still were for men. It is not very long
    • since the Gospels were not read as they were in the nineteenth
    • how to read the Gospels in this way never thought of asking the
    • through the Gospel pictures alone, without the Holy Communion and all
    • could not have been found. For the Gospels could not then have been
    • depend on them alone. And when the Gospels were popularised, we can
    • the great misunderstanding of the Gospels: they were taken
  • Title: From Jesus to Christ: Lecture X: The Esoteric Path to Christ
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    • be seen as the pivotal event of human history, and the Gospels as
    • Evangelists, of those who wrote the Gospels. For although the writer
    • of the John Gospel had himself witnessed many of the events he
    • Gospel — his chief object was not merely to relate what he
    • which surprise us in his Gospel. The great, majestic, crowning
    • drawn by the writer of this Gospel from his clairvoyant consciousness
    • also. Consequently, although the Gospels are really revived Mystery
    • — they are so because the writers of the Gospels, following
    • the John Gospel is not the first thing to be imagined; the aspirant
    • John Gospel as the Washing of the Feet, where Christ Jesus, who is
    • individuality goes through repeated earth-lives. In the Gospels the
    • the Gospels and can discern traces of it there. That was the time
    • the Gospel of Matthew. Jeschu Ben Pandira, a noble Essene figure,
  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • described in the Gospel of St. John; — the consciousness of
    • Matthew-Gospel. Such a Bodhisattva-Individuality, a follower of
  • Title: Inner Realities: Lecture 1: The Inner Aspect of the Saturn-embodiment of the Earth
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    • the Gospels and other spiritual documents of humanity would not
    • has two possibilities. The first is that he may have understood the Gospels,
    • into the spiritual worlds without the Gospels through a genuine true
    • that we emphasise the fact that we do not start from the Gospels when
    • even if there were no Gospels at all.) That would not have been
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • about the Gospels and other spiritual documents of humanity would not
    • Gospels, or the Mystery of Golgotha. Anyone who has really
    • penetrate into the spiritual worlds without the Gospels through a
    • emphasise the fact that we do not start from the Gospels when we
    • even if there were no Gospel at all). It would not have been possible
  • Title: Inner Realities: Lecture 3: The Inner Aspect of the Moon-embodiment of the Earth - 1
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    • recollect those words, which are to be found in the Gospel: “Am
  • Title: Evolution/Aspect: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth (Part 1)
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    • recollect those words, which are to be found alone in the Gospel:
  • Title: Inner Realities: Lecture 5: The Inner Aspect of the Earth-embodiment of the Earth
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    • possible for those who took part in the final shaping of the Gospels
    • know how those who took part in the later compiling of the Gospels
    • writer of the John-Gospel, who was an immediate contemporary? They
    • this very way the writers of the Gospel of Matthew, Mark and Luke
    • historical status of the Gospels. Rather should we, as
    • in St. Mark's Gospel, the only possible way of doing so is by
    • before the soul. The Gospel of St. Mark can only be understood if
  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • in the final shaping of the Gospels to prove, the historical event of
    • in the later compiling of the Gospels convinced themselves as to
    • these events, with the exception of the writer of the John-Gospel,
    • Gospel of Matthew, Mark and Luke convinced themselves of the
    • historical status of the Gospels. Rather should we, as
    • in St. Mark's Gospel, the only possible way of doing so is by careful
    • soul. The Gospel of St. Mark can only be understood if based on the
  • Title: Introductory Lecture. Winter Session
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    • Resurrection and what is described in the Gospel of St. John. Many
    • among them one who was afterwards responsible for the Gospel of St.
  • Title: Chance and Present-day Consciousness.
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    • in the Gospel indicates what will happen to the Wise and Foolish
    • of the Gospel of St. Mark, in the words: “The time is fulfilled
    • speak out of the mouth of Jesus! The Gospel indicates this in a
    • See: The Gospel of St. Mark, by Rudolf Steiner.
  • Title: The Mission of the Earth
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    • The true meaning of words from the Gospel can only now be discerned:
  • Title: Form-Creating Forces
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    • astral body of the Jesus-Child of St. Luke's Gospel — since he
  • Title: World of the Senses and World of the Spirit: Lecture VI
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    • Worlds of which the Gospel of St. John tells, the Logos, the divine
  • Title: Reincarnation and Karma: Lecture IV
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    • Gospels to demonic natures around Christ Jesus. Human souls had lost
  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • instance, no one really understands the content of the Gospels unless
    • impression as has just been described. For the Gospels were written
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • prophetically. Hence in St. John's Gospel we come across a passage
  • Title: Man/Light of Occultism: Lecture VIII.
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    • study of the Gospels. For there are two ways of coming to a knowledge
    • the path of a thoroughly intelligent and deep study of the Gospels.
    • The Gospels have one remarkable and unique feature, as compared with
    • the Christian records, the Gospels. If you look into the history of
    • Now let me ask; you to turn from these examples to the Gospels. Go
    • see how unique is the picture given us in the Gospels. Christ passed
    • Gospels have to tell, we can discover nothing at all to be compared
    • the account you have in the Gospels. Perhaps you will observe — I
    • that the writers of the Gospels needed only to take the ancient ritual
    • Theosophy” or in those on “The St. John Gospel,” but
    • Gospels. It would be impossible to find the way to the heart and
  • Title: Man/Light of Occultism: Lecture IX.
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    • If you want to understand the Evangelists, who wrote their Gospels out
    • able to arrive at the things that stand written in the Gospels. With
    • study of the Gospels, and it has enabled us to perceive what had in
  • Title: Man/Light of Occultism: Lecture X.
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    • Lucifer, as you can find it related in the Gospels in the story of the
    • Temptation given in the Gospels; you would have it there before you,
    • Christianity of the Gospels. It is quite possible to experience,
    • independently of the Gospels, independently of any external
    • impression, something that is described in the Gospels. Such a thing
    • Lucifer, and in the scene that is given us in the Gospels we have to
  • Title: Initiation/Passing Moment: Lecture VII
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    • the events were played out. Since the Gospels and other records of the
  • Title: Gospel of Mark: Lecture 1
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • known that the Gospel of St. Mark begins with the words:
    • “This is the beginning of the Gospel of Jesus
    • today who seeks to comprehend this Gospel of St. Mark is at
    • of the Gospel ...” In an anthroposophical sense, what
    • does the word “Gospel” mean? The third riddle we
    • like the Gospel of St. Mark, as we shall demonstrate by means
    • what can now lead us to a real understanding of the Gospel
    • and enable us to understand that “the Gospel
    • with the Gospels had to start from a very different basis of
    • with the question to which the beginning of this Gospel of
    • Saint Mark gives rise, this Gospel which begins with the
    • words, “the beginning of the Gospel of Jesus
    • meant at the beginning of the Gospel of St. Mark by the words
    • “beginning of the Gospel.”
    • the Gospel? It is something that comes down to us from the
    • meaning of the word Gospel. It is an impulse that descends
    • reality the word Gospel should indicate that at a certain
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  • Title: Gospel of Mark: Lecture 2
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • course on St. Luke's Gospel the whole magnificent figure of
    • the fact that in the Jesus boy described in the Gospel of St.
    • wish to understand the Gospel of St. Mark, which is ushered
    • can we understand how such a Gospel as that of St. Mark is
    • beginning of the story of the New Testament, and the Gospel
    • very beginning, the Gospel tells us that it intends to
    • further related in St. Mark's Gospel — indeed we may
    • in cosmic evolution. Mark's Gospel then goes on to say,
    • Gospel. Direct your spiritual gaze at this in the right way.
    • What are we told at the beginning of the Gospel? We are
    • stated at the beginning of the Gospel. We see John standing
    • confine ourselves for the moment to the Mark Gospel. Now the
    • Mark Gospel.
    • the Gospel of Mark. On the one side is John the Baptist,
    • greatness and simplicity of Mark's Gospel, may best be
    • observed in this Gospel. Recall the passage in which the
    • Gospel, and how, when the naming is referred to, it is said
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  • Title: Gospel of Mark: Lecture 3
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • Gospel of St. Mark begins by introducing the grand figure of
    • that of Christ Jesus Himself. If we allow Mark's Gospel to
    • of the Gospel itself, for we know that he is clearly
    • the Bible, and especially as is shown in the Gospel of St.
    • we can expect. And what does Mark's Gospel tell us?
    • characteristic that twice allusion is made in the Mark Gospel
    • that the same thing occurs a second time in the Mark Gospel,
    • time. We must only read the Gospel in the right way. If we
    • over it lightly, for the words of the Gospels are not written
    • of the Mark Gospel how the spirit of Christ Jesus entered
    • Gospel, and again later in the sixth chapter. The Bible is
    • turn to the sixth chapter of the Mark Gospel. Here we are
    • Gospel how through the entry of Christ Jesus into the element
    • description given in the Gospel from the moment when Christ
    • of the Gospel of St. Mark is to show us that the being of
    • This is why in the early chapters of the Mark Gospel the
    • Nothing described up to the sixth chapter of the Mark Gospel
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  • Title: Gospel of Mark: Lecture 4
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • the Twelve, then we find that the Gospel of Mark in
    • crowd in parables and imagery. And the Gospel of Mark
    • them. In the Gospel of Mark we are on one occasion given a
  • Title: Gospel of Mark: Lecture 5
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • are characterizing the simplest and grandest of the Gospels
  • Title: Gospel of Mark: Lecture 6
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • Elijah, the soul of John the Baptist? The Mark Gospel
    • Gospel has told us of the death of John the Baptist. We have
    • Gospel just as it is written. I have already referred to one
    • of the Gospel story seem to have agreed on this
    • indicated this when I interpreted the other Gospels, and in
    • this Gospel it is clearly indicated what is the point at
    • the Mark Gospel, that the stories concerned with outer events
    • reports of clairvoyant moments and the Gospel is then
    • of the Mark Gospel is permeated by the spiritual. How the
    • Gospel grows ever more profound because of this permeation we
    • tough nut for Gospel commentators to crack! For what does the
    • believes Him to be the Christ? Then the Gospel goes on to
    • Caesarea Philippi,” and the rest. The Gospel always
    • explanations. But if you look at the Gospel commentaries they
    • words Peter, in the sense of the Mark Gospel, placed himself
  • Title: Gospel of Mark: Lecture 7
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • engaged in the study of one or other of the Gospels and
    • other Gospels altogether out of account. By this means it
    • light were thrown upon it from one of the other Gospels. And
    • Matthew Gospel in the lectures I gave in Bern.
    • both statements can be correct. So it is with the Gospels,
    • of the Mark Gospel, for most remarkable things are described
    • Matthew Gospel pictures more what has reference to the soul
    • place within Peter's soul. If you read the Gospel carefully,
    • you will notice how in the Matthew Gospel certain words have
    • keys mentioned in the Matthew Gospel
    • about which we spoke in our interpretation of that Gospel. By
    • contrast, in speaking of the Mark Gospel we have emphasized,
    • Mark Gospel. In order to shed light on the Transfiguration we
    • the Gospels. Let us begin by referring to one of these.
    • often in the Mark Gospel, as well as in the other Gospels,
    • described in the Gospels — with the consequence that
  • Title: Gospel of Mark: Lecture 8
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • In the Gospel
    • series of secrets. Both in the Gospels and other occult
    • secrets of existence. In the case of the Mark Gospel we feel
    • apparent if the Gospel is read rightly. But it must be read
    • Gospels some specific circumstance is connected with it. You
    • should remember that it is not only in the Mark Gospel but
    • similar mention in the Gospels of some event that takes place
    • reason it has an immensely deep meaning that the Gospel is
    • of nature. The Gospel brings this out clearly and it is
    • imaginatively indicated in the Gospel that Christ was now in
    • Gospel:
    • Gospels are full of such artistic sequences. Indeed they are
    • Moses. We know from our studies on the Luke Gospel that in
    • things the feeling can arise in our souls that the Gospel, if
    • Gospel is explained through occult research it speaks a very
    • or the other passage in the Gospel; and only then will we be
    • explain the most important things in the Gospels actually
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  • Title: Gospel of Mark: Lecture 9
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • as time goes on, the relationship of mankind to the Gospels
    • world-historical impulses pictured in the Gospels will be
    • the Gospels are linked together in the same way, as we have
    • art of the Gospels also represents a new beginning, but one
    • is above all in the Gospels an inner composition and an inner
    • particularly shown in the Mark Gospel, not so much in the
    • artistic element, especially toward the end of the Gospel. It
    • indicated so well as in the Mark Gospel how fundamentally the
    • the artistic composition of the Gospel. We can discern
    • the Gospels as those whom the Lord Himself had chosen, to
    • As we approach the end of the Mark Gospel this is ever more
    • the Gospels are read superficially it will not occur to
    • approach the end of the Mark Gospel you will find still
    • Gospel shows clearly that they were not called upon to
    • Mark Gospel when it is shown ever more clearly — see in
    • Mark Gospel indicates it. Something lesser is demanded and
    • happens toward the end of this Gospel when Christ Jesus is
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  • Title: Gospel of Mark: Lecture 10
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    • The Gospel of St. Mark
    • The Mark Gospel reveals Christ as a Cosmic Being, giving us a sense
    • this aspect of Christ, and, like the Gospel itself, it is an artistic
    • chosen disciples is missing in the Mark Gospel, and indeed
    • the Gospel that is intentionally emphasized. To some extent
    • documents that must come under consideration are the Gospels
    • such as the Gospels cannot be counted as historical. There
    • are four Gospels and from the external materialistic point of
    • harmonize in the various Gospels is combined, then it is
    • documents themselves; for the Gospels are not documents at
    • passages in the Gospels discovered certain constantly
    • anything higher in the Gospels. It suited them better to
    • existed; he is only a legend. Nevertheless, the Gospels give
    • of Nazareth, for the Gospels speak of Christ and they
    • The Gospel
    • the threshold. Yet in the Mark Gospel and in the other
    • Gospels descriptions of this very Mystery of Golgotha have
    • Gospel of St. Mark. Even though the description is short and
    • this firmly in our minds. The Gospel points this out quite
    • oral form, the Gospel called the Gospel of St. Mark, was just
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  • Title: Life Between ... IV: Recent Results of Occult Investigation Into Life
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    • created and which is found in the Gospel of St. John, “In the
  • Title: Life Between ... III: Mans Journey Through the Planetary Spheres
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    • Christ Jesus speaks profound words in the Gospel when He says to
  • Title: Esoteric Studies: Lecture I: Cosmic Aspect of Life Between Death and New Birth
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    • present at the birth of the child Jesus of St. Luke's Gospel.
  • Title: Life Between ... XI: The Mission of Earthly Life as a Transitional Stage for the Beyond
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    • Jesus child spoken of in the Gospel of St. Luke. The super-sensible
  • Title: Life Between ... XIII: Life Between Death and Rebirth 2
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    • Gospel of St. Luke. But in another way, too, he influenced earthly
  • Title: Life Between ... XV: Intercourse With the Dead
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    • gospel passage. So you see that a “child” can be a highly
  • Title: Links Between the Living and the Dead
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    • Gospel of St. John which I once gave in Cassel, this soul felt deeply
    • Gospel of St. John. It is not essential that the one whom we wish to
  • Title: Descriptive Sketches: Lecture I
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    • Course on St. John's Gospel which I once gave in Cassel, and this soul
    • an anthroposophical elucidation of St. John's Gospel read out to him.
  • Title: Between Death and Rebirth: Lecture One
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    • of what I mean is our study of the four Gospels. This autumn I
    • lectures on the Gospel of St. Mark. These studies of the Gospels may
    • of existence must be approached from different sides. Each Gospel
    • different viewpoints presented in the four Gospels.
    • Mystery of Golgotha and the four Gospels. Nothing, however, would be
  • Title: Between Death and Rebirth: Lecture Five
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    • the beautiful narrative in the Gospel of St. Luke concerning the
    • Jesus Child described in that Gospel. [See the Lecture Course entitled
    • The Gospel of St. Luke,
    • Gospel, and the song of Angels announced in that Gospel is to be
    • understood as the influx of the gospel of Peace into the deed
  • Title: Between Death and Rebirth: Lecture Seven
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    • the astral body of the Jesus-Child of St. Luke's Gospel
    • The Gospel of St. Luke
  • Title: Between Death and Rebirth: Lecture Nine
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  • Title: Between Death and Rebirth: Lecture Ten
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    • The Gospel of St. John — in its Relation to the Other Three Gospels, particularly to the Gospel of St. Luke,
  • Title: Bhagavad Gita/Paul: Lecture I: The uniform plan of World History. The Confluence of three spiritual streams in the Bhagavad Gita.
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    • The Divine Logos, of whom the Gospel of St. John speaks is the Living
  • Title: Bhagavad Gita/Paul: Lecture III: The union of the three streams in the Christ Impulse, the Teaching of Krishna.
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    • of him! Such a man would have been called a Son of God. In the Gospel
  • Title: Bhagavad Gita/Paul: Lecture V: The spiritual nature of Maya. Krishna -- the Light-Halo of Christ. The Risen One.
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    • Christ Jesus, in the Gospel of St. Matthew and that of St. Luke,
    • Gospel, we find Zarathustra reincarnated: and we have emphatically
    • Mankind, the Gospel of St. Luke, the Gospel of St.
    • Jesus-child of St. Luke's Gospel. You will remember the lectures at
    • fact that the boy of St. Luke's Gospel spoke a language understood by
    • Luke's Gospel, that when his parents lost him he stood teaching before
    • how we have to understand the words of the Gospel: “Divine forces
  • Title: Three Paths: Lecture I: The Path through the Gospels and The Path of Inner Experience
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    • Lecture I: The Path through the Gospels and The Path of Inner Experience
    • The Path through the Gospels and The Path of Inner Experience
    • Gospels. For millions and millions of people this path was, and
    • are three paths to Christ: First, the path through the Gospels;
    • The first path, the path through the Gospels, need be only briefly
    • the Gospels became nourishment for the hearts and souls of innumerable
    • which the Gospels relate. Had the Gospels been read by men of past
    • flowed out of them. Now, if the Gospels were not read in past
    • Gospel-readers of earlier centuries, and still does not occur to many
    • Gospel-readers of today. Those who begin to test, in the Gospels, what
    • personal connections with what is recounted in the Gospels, and the
    • Gospels were themselves reality, they were present as force,
    • to instruct us. When we begin to understand the Gospels in the light
    • spiritual worlds and is contained in the Gospels, then we stand before
    • the Gospels in such a way that we say: “We know from spiritual
    • science, quite apart from the Gospels, all that has taken place in
    • find what is contained in the Gospels, quite independently of
    • How, then, do we conceive the Gospels from the spiritual-scientific
    • with the Gospels. We can do this, no matter from what standpoint we
    • approach the Gospels. A society could be formed of people who read the
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  • Title: Three Paths: Lecture II: The Path of Initiation
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    • With the path through the Gospels, and the path through inner
    • the great truths of the Gospels. Perhaps he has already attained also
    • critics of the Gospels assert that the Gospels are in no way
    • initiation. The writers of the Gospels also wrote only out of the
    • of the Gospels never thought of calling in the aid of perceptions on
  • Title: Lecture: Love and Its Meaning In The World
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    • Christ Jesus, nothing of what is communicated in the Gospels, but that
    • Nazareth was born, lived on as related by the Gospels, and when He was
    • event in its external aspect only; but the Gospels were written from
  • Title: Lecture: Birth of the Light/Thoughts on Christmas Eve
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    • gaze to the Gospel according to St. Matthew. The Being who is
    • Matthew's Gospel confront our spiritual gaze: He brings into
    • souls, as it appears in the Gospel according to St. Mark, and
    • in St. John's Gospel. There we seem to be led towards the
    • Gospel, and which then worked on in that representation of the
    • with which the Christ Jesus of St. Luke's Gospel meets us, thus
    • mankind through the Child of St. Luke's Gospel, which is not
    • hills. That other Being of St. Matthew's Gospel stands at the
    • spiritual kings, magic kings. The Child of St. Luke's Gospel
    • evolution, this Child of St. Luke's Gospel, in such a way that
    • we were told in this Gospel, for example, how the wickedness of
    • from this Gospel of St. Luke for all those who, again and
    • Gospel. If we compare the various artistic productions, do we
    • inspired by St. Luke's Gospel, show us Jesus as a Being with
    • among his own near relations. No Gospel worked on in the same
    • way as this Gospel of St. Luke, with its sublime and happy
    • the Jesus-Child is placed before us in St. Luke's Gospel, so do
    • child as it is described in St. John's Gospel. How shall we
    • expressed by St. Luke's Gospel. If one approached this
    • as the Jesus-Being in St. Luke's Gospel. Can we approach it
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  • Title: Effects of Occult Development: Lecture V
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    • if someone takes up St. John's Gospel and reads but three lines
    • John's Gospel, the whole mission of the earth could not be
  • Title: Effects of Occult Development: Lecture IX
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    • What is related in the Gospels as the story of the Temptation,
    • different ways in the different Gospels — I have spoken
    • address was also given. And all those mentioned in the Gospels
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • again and again. I have already indicated it in discussing the Gospel
    • of St. John, and again on a later occasion in speaking of the Gospel
    • for instance, how St. John's Gospel, when we penetrate into its
    • lectures I gave at Cassel on St. John's Gospel in relation to the
    • three other Gospels, especially to that according to St. Luke.
    • show the same for the structure of St. Mark's Gospel. When we regard
    • is accepted in blind faith and given out as gospel truth. Let me
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • it is pointed out that this or that saying occurring in the Gospels
    • the Gospels occur in earlier spiritual works. Yet, though such a
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • child is mentioned in St. Matthew's Gospel, the other in St. Luke's.
    • two Gospels. Now this very Jesus Child of St. Luke's Gospel is an
    • of the Luke Gospel. In this child are the innermost forces of
    • Gospel I delivered years ago in Basel, when for the first time I drew
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • in St. Luke's Gospel. Thus, fundamentally, this child embodied the
  • Title: The Fifth Gospel: Lecture I
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    • The Fifth Gospel
    • Fifth Gospel. For I hope to show that in fact, given our
    • than “The Fifth Gospel”. This Fifth Gospel, as
    • sense this Fifth Gospel is as old as the other four
    • Gospels.
    • that I may speak about this Fifth Gospel, however, an
    • will now call the Fifth Gospel. And I want to start by
    • imagine that there are no Gospels from which we can learn
    • there are no Gospels. We will ignore what has been said
    • This means that without the Gospels, the Acts of the
    • What was the Pentecost event? the Fifth Gospel begins.
  • Title: Fifth Gospel (1950): Lecture I
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    • The Fifth Gospel
    • The Fifth Gospel.
    • speak of such a Fifth Gospel and that in fact no title is more
    • Although, as you will hear, this Fifth Gospel has never yet
    • other four Gospels.
    • order that I may be able to speak about this Fifth Gospel, we
    • lectures. We will imagine that there were no Gospels at all to
    • ... In other words, without the Gospels, without the story of
    • answer to it begins — the Fifth Gospel.
  • Title: The Fifth Gospel: Lecture II
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    • The Fifth Gospel
    • usually called Peter in the other gospels, clairvoyant
    • completely obliterated from the moment the gospels usually
    • reality which is also indicated in other gospels, but which
    • Fifth Gospel. With what is called in the New Testament the
    • through the Fifth Gospel. He with whom they wandered led
    • Gospel, and I would like to say a few words to you at the
    • secrets of the so-called Fifth Gospel.
  • Title: Fifth Gospel (1950): Lecture II
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    • The Fifth Gospel
    • into the soul of him who is called Peter in the other Gospels,
    • Gospels as the Denial. He beheld this scene of the Denial, how
    • hinted at in other Gospels too, but is a particularly striking
    • from the Fifth Gospel. What I have now been describing begins
    • Gospel. He with whom they had gone about on earth had led them
    • so-called Fifth Gospel. And at the end of this first
    • which I will designate as the mysteries of the Fifth Gospel.
  • Title: The Fifth Gospel: Lecture III
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    • The Fifth Gospel
    • of the Fifth Gospel. They were able to speak as they spoke,
    • things we are now deciphering as the Fifth Gospel, although
    • which one must use to relate the Fifth Gospel now. For they
    • the sense of the Fifth Gospel.
    • the Fifth Gospel, in relation to the earthly life of
    • the Fifth Gospel, we must use the concepts we have
    • Gospel is the anthroposophical Gospel and shows us the only
    • consideration of this Gospel teaches us something else
    • the Fifth Gospel.
    • Gospel tells us that on the occasion of the baptism in the
    • Jordan the words which appear in the Gospel of Luke are an
    • body to the Christ being. The Fifth Gospel tells us –
    • Gospel shows us that the body of Jesus of Nazareth was not
    • small for them to clearly recognize. The four gospels
    • don't say much about it, but the Fifth Gospel does.
    • that he could feel fear like a man. The other Gospels
  • Title: Fifth Gospel (1950): Lecture III
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    • The Fifth Gospel
    • conscious of the content of the Fifth Gospel as I am relating
    • blossomed forth from the living power of the Fifth Gospel. They
    • deciphering as the Fifth Gospel — though they did not
    • speak of them in the words in which this Fifth Gospel has to be
    • life, according to the Fifth Gospel.
    • Gospel reveals that this event was something like conception in
    • according to the Fifth Gospel, necessitates the use of certain
    • interpolation in the narratives of the Fifth Gospel.
    • Gospel is the theosophical Gospel and reveals to us that
    • further study of this Gospel reveals to us other things as well
    • Gospel.
    • the Jordan. The Fifth Gospel tells us that the words contained
    • in the Gospel of St. Luke are a correct rendering of what could
    • the Christ Being. The Fifth Gospel reveals — and this is
    • Gospel reveals to us that the body of Jesus of Nazareth was not
    • clearly. The other four Gospels give little indication of this
    • but it is there, in very truth, in the Fifth Gospel. The
    • Gospel when it is said that Christ Jesus went out with His
  • Title: The Fifth Gospel: Lecture IV
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    • The Fifth Gospel
    • is written at the end of the Gospel of John is a relief
    • for me when I speak about the Fifth Gospel today. We
    • at the beginning of the Gospel of Luke. [See
    • the Jesus of the Luke Gospel received Zarathustra´s I.
    • We know that the Gospel of Luke describes the moment when
    • the Fifth Gospel it was a very special growing up period.
    • insert something into this Fifth Gospel which doesn't
    • things are not described in the other gospels. And it is
    • became the John the Baptist described in the Gospels. Jesus
    • Gospels of Luke and of Matthew relate the birth and
    • Gospels.) When they were 12 years old the Matthew Jesus
  • Title: Fifth Gospel (1950): Lecture IV
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    • The Fifth Gospel
    • contents of the Fifth Gospel, the concluding words of St.
    • John's Gospel afford me a certain consolation. As you know,
    • recorded in the Gospels, for if in those days attempts had been
    • about the contents of the Fifth Gospel, I will begin to-day
    • Gospel have been communicated. [See e.g.
    • Gospel of St. John,”
    • Gospel of St. Mark,”
    • Gospel of St. Matthew,”
    • Gospel of St. Luke,”
    • St. Luke's Gospel. Our narrative begins, then, from that year
    • Gospel had received the Ego of Zarathustra. In the Gospel, this
    • child of St. Luke's Gospel was lost and when he was found he
    • the Fifth Gospel reveals, it was a truly remarkable
    • of the Fifth Gospel something that does not actually belong to
    • this Gospel, merely for the purpose of explaining the nature of
    • the other Gospels. And indeed it is only now, within our
    • Gospels narrate of John the Baptist. Many conversations took
  • Title: The Fifth Gospel: Lecture V
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    • The Fifth Gospel
    • indicated in the Akasha Record and the Fifth Gospel. Jesus
    • scene appears in several Gospels, which describe it from
    • Gospels: Look at me! The other kingdoms in which man
    • alone and said the words which resonate in the Gospel of
    • am telling the story from the Fifth Gospel, and it would
    • four gospels. I am relating what the Fifth Gospel says.
    • other gospels call tax collectors and sinners, for they
    • Fifth Gospel. As he made his way through the land his
    • conversation with the Sadducee, as related in the Gospel of
    • much more to be said from the Fifth Gospel than what I have
    • the other parts of the Fifth Gospel will be revealed. I
    • times make it necessary to speak about this Fifth Gospel
    • has been said about the Fifth Gospel in the appropriate
    • Gospel. And perhaps no hate was as honest as that which
    • anthroposophists will treat this Fifth Gospel, which is
    • heard here about the Fifth Gospel so that it is treated
    • Fifth Gospel. Seriousness and truthfulness are requisites
    • want to absorb what is meant with this Fifth Gospel, not
    • make it comprehensible to the old times. Therefore Gospel
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  • Title: Fifth Gospel (1950): Lecture V
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    • The Fifth Gospel
    • once given birth to the Jesus child of St. Luke's Gospel.
    • Akasha Chronicle and the Fifth Gospel reveal to us that
    • included in other Gospels but it is narrated there from
    • Gospels: Behold me! The other kingdoms into which man's
    • attack as Ahriman alone, and spoke words of which the Gospel of
    • the contents of the Fifth Gospel and there would be no point in
    • Gospels. I am narrating from the Fifth Gospel. — In
    • other Gospels call the publicans and the sinners for it was
    • is to be read in the Fifth Gospel. As Christ Jesus went about,
    • with the Sadducees related in St. Mark's Gospel were not spoken
    • Much more could be said about the contents of this Fifth Gospel
    • proceeds the other portions of this Gospel will assuredly
    • Gospel. And I would beg you, my dear friends, to treat what has
    • anything that resembles the nature of this Fifth Gospel.
    • the Fifth Gospel — reached the outside world. True
    • Anthroposophists will treat this Fifth Gospel which has been
    • given here in connection with the Fifth Gospel in such a way
    • contents of the Fifth Gospel. Earnestness and an inner
    • Gospel means. It means that together with the truth known to us
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  • Title: Fifth Gospel, Part 2: Lecture I:
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    • The Fifth Gospel Volume 2
    • In lecture cycles about the Gospels of Luke
    • The Jesus very well described by the Gospel of Matthew
    • suggest they compare the birth stories in the Gospels of
    • His character is well reflected in the Gospel of Luke. He
  • Title: Fifth Gospel, Part 2: Lecture II:
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    • The Fifth Gospel Volume 2
    • is also described in the Gospels, followed. From the viewpoint
    • Gospel writers. It could also be said that now the Christ-being
    • another and the Christ-being was elsewhere. The other Gospels
    • Gospels. For the seer who reads in the Akasha Chronicle about
    • Gospel of John coincides with this vision.
    • small number of people as a kind of Fifth Gospel, can detract
    • related from the Fifth Gospel. Perhaps some of you will be able
  • Title: On the Fifth Gospel: Lecture IX
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    • On the Fifth Gospel
    • called the “Fifth Gospel” will certainly have
    • Gospel” reveals that as this being, Jesus of
    • Gospel will be revealed in greater detail as time goes
    • also described in the other Gospels, namely, the
    • came the Temptation which in the Gospels is clothed in
    • point in our study of the “Fifth Gospel” I
  • Title: On the Fifth Gospel: Lecture X
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    • On the Fifth Gospel
    • call the “Fifth Gospel” will have helped us
    • Fifth Gospel, we will now try to enter more deeply still
    • him (there are indications of this, too, in the Gospel of
    • derived from the Fifth Gospel for in speaking of the
    • content of the Fifth Gospel we have not yet come to the
  • Title: On the Fifth Gospel: Lecture XI
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    • On the Fifth Gospel
    • information revealed by the “Fifth Gospel
    • source of the Fifth Gospel — it was possible to
    • Gospels.
    • Fifth Gospel reveals — it is a deep and solemn
    • exactitude in the Gospel of St. John: the clothes lay
    • scattered around the empty Grave. The Fifth Gospel
    • and, as described in St. John's Gospel, the clothes in
    • revealed to one from the Fifth Gospel, it is a deeply
    • moving experience to find them confirmed in the Gospel of
  • Title: Christ and the Spiritual World: Lecture Two
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    • The Gospel of St. Luke,
    • The Gospel of St. Matthew,
    • Deeper Secrets of Human History in the Light of St. Matthew's Gospel.]
    • writers of the Gospels, and Paul, who were endowed with a certain
  • Title: Christ and the Spiritual World: Lecture Three
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    • The Gospel of St. Luke,
    • The Gospel of St. Matthew,
    • Deeper Secrets of Human History in the Light of St. Matthew's Gospel.]
    • Jesus-child, on whose nature the Luke Gospel throws some gleams of
  • Title: Christ and the Spiritual World: Lecture Four
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  • Title: Christ and the Spiritual World: Lecture Five
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    • Mark's Gospel, Chapter 4, verses 11 and 12, 33 and 34, where we
  • Title: Lecture: Macrocosm and Microcosm
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    • the Gospel according to St. John.
  • Title: Christ at the Time of the Mystery of Golgotha and Christ in the Twentieth Century
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    • documents we possess in the form of the Gospels were written —
    • writers of the Gospel had no clear occult knowledge themselves, for the
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • Gospel of St. Luke as the Jesus-child. Three times had this Angelic
    • These words are to be found where the Gospel was born out of the fourth
    • humanity that the first words of the Gospel of St. John may be set
    • understand the Christ when He speaks to us through the Gospels. But we
  • Title: Lecture: The Four Sacrifices of Christ
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    • place in the physical realm, as related in the Gospels and in the Pauline
  • Title: Spiritual Foundation of Morality: Lecture I
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    • of the most profound and important of the Gospels. A man is only
  • Title: Anthroposophical Ethics (1928): Anthroposophical Ethics I
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    • important of the Gospels. A man is only justified in saying
  • Title: Lecture: Anthroposophy and Christianity
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    • in the way the Gospels tell of it, there came a moment in His life
    • point of view, confirms what the Gospels relate. Through the Event on
  • Title: Christ and the Human Soul: Lecture Three
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    • to omit them from the Gospel, for they are very significant. The
  • Title: Christ/Human Soul: Lecture III:
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    • Gospel, for they are very significant. The difficulty arises from the
  • Title: Christ and the Human Soul: Lecture Four
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    • Gospel touch us so deeply: In the primal beginning, when man was not
  • Title: Christ/Human Soul: Lecture IV:
    Matching lines:
    • words of St. John's Gospel touch us so deeply: In the primal beginning,
  • Title: Festivals: Christmas: Lecture VIII: The Birth of Christ Within Us
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    • Hebrew peoples; the soul of the Jesus boy described in the Gospel of
    • of the Jesus whose birth is described in the Gospel of St. Luke. It is
    • of the Gospel of St. Luke directly after his birth.
    • Lecture-Courses on the Gospel of St. Luke and the Gospel
    • See Rudolf Steiner's Lecture-Courses on the Gospel of
    • St. Matthew and the Gospel of St. Luke.
  • Title: Forming of Destiny: Lecture 6: Lecture on the Poem of Olaf Åsteson
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    • the Gospels. They have studied them for decades, with earnest and
    • actual historical testimony in the Gospels, that Christ Jesus never
    • labour on the Gospels is clever and industrious, so true also is it
  • Title: Lecture: Preparing for the Sixth Epoch.
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    • only through the Gospels; He also speaks within our souls. That is
  • Title: Mystery of Death: Lecture XIII: Common Ground above Us; Christ in Us
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    • speaks not only by means of the Gospels but also in our souls.
  • Title: Lecture: Brunetto Latini
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    • four Gospels. The man of today is familiar with all these
    • atavistic clairvoyant power, the writers of the Gospels wrote
  • Title: Lecture: The Problem of Jesus & Christ in Earlier Times
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    • the Gospels conquered human hearts and souls only very gradually. So
    • consult the Gospels, and as modern persons, of course, they are
    • whatever can be struck out, and construct from the Gospels something
    • Gospels, but they do not interpret certain passages in the Gospels,
    • certain Gospel passages, that it is impossible to view the one who
    • in the Gospels, as we know, that cannot, if we are honest, be so
    • among others. In this book, they say, “If you read the Gospels
    • because here they say, “Throughout the Gospels, certainly, we
    • According to Luke: The Gospel of Compassion and Love Revealed,
  • Title: Necessity and Freedom: Lecture V: The "I" is Found on the Physical Plane in Acts of Will
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    • the Gospels. Even if we go so far as to admit to the existence
  • Title: Things Past and Present: Lecture VII: Man's Four Members
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    • the beginning of the Gospel of John in which it says:
  • Title: Things Past and Present: Lecture XII: Luciferic Dangers from the East
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    • the Gospels in a critical way, he finds contradictions in
    • contained in the Gospels, only a weak-minded person can say:
  • Title: Ascension/Pentecost IV: WHITSUN: A Symbol of the Immortality of the Ego
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    • with a world of feeling engendered by the Gospel of St. Luke, by those
    • parts of the Gospel which make the most general appeal to simple
  • Title: Toward Imagination: Lecture 1: The Immortality of the I
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    • was born out of the Gospel of St. Luke, particularly out of its most
  • Title: Toward Imagination: Lecture 6: The Feeling For Truth
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    • Gospels and found the force contained in them. Thus, they approached
    • clever than their ancestors and discovered that the four Gospels contradict
    • each other! How could their intellect avoid seeing that the Gospels
    • and to unearth a core common to all Gospels. Not much came of all this,
    • supposed to not have seen that the Gospels contradict each other? Were
    • they really so foolish that they didn't see that the Gospel of Matthew
    • differs from the Gospel of John? Or, perhaps, has it just not occurred
  • Title: Toward Imagination: Lecture 7: Toward Imagination
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    • Now if you understand the Gospels properly,
    • you will not find any grounds for the idea that the Gospels advocate
    • the Gospels confirms the truth of the great word, “Where two or
  • Title: Riddle of Humanity: Lecture One
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    • ‘decadent’. Many adhered to a kind of gospel which
    • viewed it as a kind of gospel proclaimed by the archetypal spirit of
  • Title: Riddle of Humanity: Lecture Two
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    • Gospels, for they could understand what lay behind the descent of the
  • Title: Riddle of Humanity: Lecture Twelve
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    • the early days of Christianity it was the Gospels that came from this
  • Title: Memory and Habit: Lecture II
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    • Christendom this revelation formed the content of the Gospels; to-day
  • Title: Lecture: Inner Impulses: Lecture II
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    • in the Gospels and place them in a landscape that is really nowhere in
    • particular. The facts as they are described in the Gospels are simply
    • resurrection. These are the accounts in the Gospels that Strauss
    • Naturally, Renan, too, used the Gospels but he reduced them to what
    • Strauss. He tells himself that the Gospels relate this or that
  • Title: of Utility: Lecture I: Western and Eastern Culture, H. P. Blavatsky
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    • coloured Darwinism as a kind of Gospel throughout humanity,
  • Title: Lecture: The Relation of Man to the Hierarchies
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    • the Gospels. (Alas, how many words of the Gospels are not taken
  • Title: Karma of Vocation: Lecture IX
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    • word of truth in the Gospels — and how many words that we read
    • in the Gospels are not taken according to their true meaning
    • because they do not please us — a word of truth in the Gospels
  • Title: Festivals: Christmas: Lecture IV: Christmas at a Time of Grievous Destiny
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    • behind the Gospels is infinitely great — greater by far than anything
    • Hence the origin of the account in St. Luke's Gospel of the appearance
    • find it again in the descriptions given in the Gospel of St. Luke.
    • the whole evolution of humanity and resound in the Gospels. And as
    • spiritual science reveals their deep, deep source, the Gospels will
    • will know, then, why it is recounted in the Gospel of St. Luke:
    • cult flourished, are also described in the Gospel of St. Luke. I can
  • Title: Karma of Untruthfulness I: Lecture Eight
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    • behind the Gospels is infinitely great, greater than anything that
    • So in contemplating in the Luke Gospel the story of how the
    • Gospel.
    • gospels contain. Once spiritual science has revealed the profound
    • background to what lives in the gospels, these gospels will become
    • will know why it is said in the Luke gospel:
    • Nerthus lived, are also described in the Luke gospel. I can only
  • Title: Karma of Untruthfulness I: Lecture Nine
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    • of the Luke gospel in the annunciation to Mary by the Archangel
    • understanding was for the Luke gospel, and that the Christmas Mystery
    • which the gospels later created the life of Christ Jesus. These
    • version of something we know so well from the gospels.
  • Title: Karma of Untruthfulness I: Lecture Ten
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    • of her child? It was the being about whom the Luke gospel speaks: an
  • Title: Karma of Untruthfulness II: Lecture Fifteen
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    • not until then would the great impulses of the John Gospel be realized.
  • Title: Karma of Untruthfulness II: Lecture Sixteen
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    • is even expressed in the Gospels. This, too, I discussed some time ago.
  • Title: Mission of Michael: Signs of the Times: Michaels Battle and Its Reflection On Earth -- II
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    • physiologist, and a psychiatrist; I observe the Gospels from this
    • one: The picture which the Gospels sketch of the Christ Jesus is a
  • Title: Cosmic/Human Metamorphosis: Lecture 1. Materialism and Spirituality.
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    • strength of the impression made by the Gospels in their existing form
    • the Gospels grew weaker and weaker. At the present day if we see
    • may be so permeated by the words of the Gospels as to form some idea
    • immense force once possessed by the Gospel-words themselves, is
    • growing weaker and weaker, and we cannot but see that the Gospels make
    • Well, just as it is true that what pulsated in the Gospels is no
    • the form in which these words were laid down in the Gospels at the
    • it what it really contains. The Gospels, in the form accessible to us
    • today, are really not the original Gospels, they do not possess their
    • than in centuries gone by. Till now the Gospels have spoken an inner
  • Title: Cosmic/Human Metamorphosis: Lecture 4. Morality, As A Germinating Force
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    • the gospels will then be the very best means of bringing man
  • Title: Cosmic/Human Metamorphosis: Lecture 7. Errors and Truths
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    • Saint-Martin; neither can we speak of the Gospels as did Ötinger or
    • gospels now with the help of what Spiritual Science can give us, are
    • Now, read in the Gospels how Christ says to His Disciples: ‘Ye
  • Title: Building Stones: Lecture One
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    • attitude towards the Gospels. I do not wish to enter into
    • Gospels is not nearly so late as contemporary Christian
    • Spiritual Science the origins of the Gospel teaching are to
    • evident that the Gospels did not exercise any significant
    • Apocryphal Gospels, i.e. those not officially recognized by
    • I refer to the generally accepted view that the Gospels are
    • Gospel is valid, and according to the Gospel a sister can
    • had erred, that the Gospel could indeed apply to such cases,
    • the Aramaic text of the Gospel which existed at the time when
    • In his ruling the judge quoted the Matthew Gospel, whilst the
    • Talmud which recounts the story takes the Matthew Gospel for
    • date to the Gospels. Historical research will one day
    • The dating of the Synoptic Gospels by Protestant theologians
  • Title: Building Stones: Lecture Three
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    • preached. Let me refer you to this passage in the Gospels:
    • able to move mountains. If you refer to the Gospels you will
    • The Gospels often speak of the mysteries of the Kingdom of
    • Gospels from the occult standpoint are increasingly of the
    • opinion that every sentence in the Gospels is immutable,
    • the Gospels from the standpoint of Spiritual Science. Now
    • lectures on the Gospels I referred to that important passage
    • this passage in the Gospels has deep implications. The woman
    • Gospels that Christ did not expect the Pharisees, still less
    • presented to us in the Gospels carries most important
    • Gospel of St. John.
    • Gospels and we must seek to feel and experience it with all
    • contradictions in the Gospels each contains a core of facts
    • Jesus; but the core of each Gospel has its own particular
    • to the reading of the Gospels. We must read them in the
    • atmosphere that pervades them. People who read the Gospels
    • contents of the Gospels in the atmosphere and setting of
    • Gospel of St. Matthew
    • what is the purpose of this Gospel? It is so fatally easy to
    • the Gospels, but which we interpret falsely. We find, for
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  • Title: Building Stones: Lecture Four
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    • Gospel of St. John,
    • the divine that the opening words of St. John's Gospel
    • who accept the words of the Gospels, not in an external
    • from its context, for everything in the Gospels is closely
    • Gospel of St. John,
    • Pharisees today. Gospel commentators are wont to excuse or
    • grasp the impulse which permeates the Gospels. People find it
    • excuse much if they can only retain the Gospels — after
    • Gospel of St. Luke)
    • Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.King James Version', STICKY, CAPTION, 'GospelGospel of St. Matthew (VII, 12):
    • Gospel of St. Luke
    • Gospel of St. Matthew
    • the Gospels in the light of the Mystery of Golgotha demands
    • united with the Impulse of Golgotha. Everywhere the Gospels
    • only when we recognize that the Gospels speak with the
    • nineteenth century has tried to reduce the Gospels to the
    • the Gospels once more as the Word of God. In this connection
    • of the Gospels.
  • Title: Building Stones: Lecture Five
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    • world), “expounds the Gospels for us and tailors the
  • Title: Building Stones: Lecture Six
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    • event. I have already pointed out that the Gospel report that
    • of healing which are described in the Gospels as the casting
    • Gospel of St. Matthew,
    • passages from the Gospels which are interpreted expediently
    • Gospels and I would like to quote a passage which shows that
    • Gospels are read with understanding one cannot fail to
    • raised to a higher level, pervades the Gospels and why
    • expounds the Gospels and tailors the liberal anarchy of the
  • Title: Building Stones: Lecture Seven
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    • refuse to read the Gospels from the standpoint of the age to
    • which they, the Gospels, belong. The question of miracles
    • first place he had to come to terms with the Gospels, which
    • reconcile himself to the way in which the Gospels had arisen.
    • undertake a comparative study of the Gospels and found many
    • representation of facts. “The Gospel about Jesus does
    • not belong to the Gospel preached by Jesus”, said
    • century was: is the Gospel true and how can we know that it
  • Title: Building Stones: Lecture Eight
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    • investigation, even when these sources are the Gospels
    • devoted to Gospel criticism or Gospel exegesis during the
    • nineteenth century. This Gospel criticism has yielded only
  • Title: Aspects/Evolution: Lecture III
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    • Gospels is not lost to mankind even if there never was a
  • Title: Aspects/Evolution: Lecture IV
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    • the Gospels as precedent. Christianity proclaims with
  • Title: Karma of Materialism: Lecture 1
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    • the opening words of St. John's Gospel: “And the Light shineth
    • the Gospels were written it was foreseen that human beings would become
    • more and more differentiated. St. Luke's Gospel is written more with
    • regard for agrarians, St. Matthew's Gospel more for industrials. However,
    • not only the Gospel of St. Luke or that of St. Matthew should speak
    • to us, but all the Gospels. There are “clever” people who
    • find contradictions between the Gospels; they fail to take into account
    • that the Gospels were written by human beings of different inner dispositions.
    • The soul experiences of the writer of St. Luke's Gospel were akin to
    • Gospel were akin to the inner disposition of the industrial type. The
  • Title: Karma of Materialism: Lecture 2
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    • man says can be accepted without question, it must be Gospel truth.
  • Title: Karma of Materialism: Lecture 3
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    • science, are dealt with in the Gospels. But we must leave that to some
  • Title: Karma of Materialism: Lecture 8
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    • reach. In earlier times one would have said: besides the Gospel there
    • only the Gospel remains.
    • world would cease, pointed to the Gospel as the sole authority concerning
    • the spiritual world. He wanted to emphasize that the Gospel was a special
  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • the gospels to show that Christ intended to reform this outer
  • Title: Fall/Darkness: Lecture 5: Changes in Humanity's Spiritual Make-up
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    • view. You can take the gospels and show, from a number of
  • Title: Fall/Darkness: Lecture 8: Abstraction and Reality
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    • being proclaimed; it is the gospel of the West. No one even
  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • them. Then follow the words: ‘This is the gospel, Jesus
  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • Christ and the Gospels from this point of view. Two
  • Title: Historical Necessity: Lecture 6: New Spiritual Impulses in History
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    • significance of the Gospels as historical documents has, as
    • you know, been shaken. We cannot consider the Gospels as
    • historical research, consider the Gospels or the other
    • of considering the Gospels as historical documents and of
    • looking upon the Event of Golgotha, described in the Gospels,
    • little historical documents as the Gospels — according
  • Title: Et Incarnatus Est: The Time Cycle of Historic Events
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    • Christ of the Gospels is not historical, for we are not in a
    • portrayed in the Gospels? Certainly not the fisher-folk from
    • a scholar can be seen in the mystical part of the Gospel of St.
    • appears in the other Gospels. The East was full of people who
    • Gospel” (of Liberty, Equality, and Fraternity).
    • same Gospel as was preached later, at the end of the eighteenth
    • who understood this Gospel.
    • described in these terms, therefore, the Gospel failed to meet
  • Title: Mysteries of Ancient and Modern Times: Lecture 1
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    • specific object. Notice, when the writer of St. John's Gospel
  • Title: Mysteries of Ancient and Modern Times: Lecture 2
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    • era — the mere repeating of the Gospel story as
    • the Gospels. People may not always admit it, but it is so.
    • The book which became more important than the Gospels is the
  • Title: Ancient Myths: Lecture III
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    • Gospel as the Logos. There arose in her the Johannine
  • Title: Ancient Myths: Lecture IV
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    • the Gospel that Christ-Jesus went into the Temple and flattered the
    • says is just as much a gospel for a large number of people as
    • for many, many politicians what Mr. Woodrow Wilson says is a gospel.
  • Title: Earthly Death/Cosmic Life: Lecture 1: The Present Position of Spiritual Science
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    • of the teaching of the Gospels also, only people usually overlook the
    • most important points; they criticise the view of the Gospels that
  • Title: Earthly Death/Cosmic Life: Lecture 4: The Cosmic Thoughts and our Dead
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    • actions, and the modern psychiatrist proves from the Gospels that
    • Gospels can only be understood at all from the Pauline point of view.
  • Title: Sound Outlook: Lecture IV: History and Repeated Earth-Lives
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    • the side of these, what are the Gospel stories of Miracles?
    • according to the Gospels — are a trifle compared with
    • number of similar cases reported in the Gospels. The accounts
  • Title: Sound Outlook: Lecture V: The Being and Evolution of Man
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    • would like to know how certain passages in the Gospels can
    • For instance, the passage at the very beginning of the Gospel
    • his own people received Him not,” yet the Gospel goes
    • himself in physical heredity. The Gospel is speaking of the
    • underlying, aspects of the Gospels cannot be understood; with
    • for the many expositors of the Gospels, for instance, is the
    • great difficulties for many commentators of the Gospels,
    • that time had any knowledge of the Gospel. The spreading of
    • Church-life had come on without the Gospels. Just
    • were chosen who could translate something of the Gospels;
    • thus they learnt to know the Gospels, and as they learnt, a
    • holy, lofty Christian life flowed to them from the Gospels.
    • recourse to the Gospels. Until then, there was only the
    • Church — not the Gospels. Even now, many strange
    • Gospels. I want to read you a passage from a modern writer,
    • Gospels and Epistles are for us incomparable written records
    • the actual content of the Gospels is irrelevant; all that
    • not be offending against the warning of the Gospel, because
    • Gospel of the man born blind, the old Indian and Orphic
  • Title: Sound Outlook: Lecture VI: Problems of the Time (I)
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    • and programms as gospel, as I have often remarked. It is
  • Title: Reappearance/Christ: Lecture XIII: The Three Realms of the Dead: Life Between Death and a New Birth
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    • speak of the Gospels being true in an ordinary historical sense,
    • to the Gospels if one wishes to deal with them only as historical
  • Title: Lecture: The Dead are With Us
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    • connected with the dead. The Gospel words hold good for the dead as
  • Title: Dead Are With Us: Lecture
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    • with the Dead. The words of the Gospel hold good for the Dead
  • Title: Lecture: How Do I Find the Christ?
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    • Gospels began to be widely read by the populace; and it was
    • Gospels are to be regarded as original, historical records.
    • however, be possible to insist that the Gospels can be
    • Gospels are anything but accounts of historical
    • human faculties. The Evangelists wrote the Gospels by drawing
    • upon ancient Mystery-forms. They wrote these mighty Gospels
    • See Chapter VII: ‘None of these writings (the Gospels)
  • Title: Cosmic Prehistory: Lecture III: Romanism and Freemasonry
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    • devil. One may study the Mystery of Golgotha, study the Gospels, the
  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
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    • about the Mystery of Golgotha, for the Gospels are not to be reckoned
    • later they were able to produce the Gospels — but they could
  • Title: Three Streams: Lecture II: The Fifth Epoch, Semitic and Greek Cultures, the Christ Impulse
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    • about the Mystery of Golgotha, for the Gospels are not to be reckoned
    • later they were able to produce the Gospels — but they could
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
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    • is an apparent contradiction to this in the fact that the Gospels are
    • they are inspired writings of Christianity. The inspired Gospels,
    • as it is described in the Gospels, they will acknowledge Christ-Jesus
    • Gospel, [ Seven lectures given in Christiania (Oslo)
  • Title: Three Streams: Lecture III: The Mystery of Golgotha Must Be Approached Supersensibly
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    • is an apparent contradiction to this in the fact that the Gospels are
    • they are inspired writings of Christianity. The inspired Gospels,
    • as it is described in the Gospels, they will acknowledge Christ-Jesus
    • Gospel, [ Seven lectures given in Christiania (Oslo)
  • Title: Symptom 2 Reality: Lecture VIII: Religious Impulses of the Fifth Post-Atlantean Epoch
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    • Gospels and lives of the Saints’ to be read in
    • into all lands to preach the Gospel to men of all stations in
  • Title: Symptom 2 Reality: Lecture IX: The Relation Between the Deeper European Impulses and Those of the Present Day
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    • the Gospels, what is handed down by tradition on the subject
  • Title: Fundamental Social Demand: Lecture 4
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    • ancient Wisdom. Even the Gospels, as you may know from my
  • Title: Fundamental Social Demand: Lecture 5
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    • the Gospel tells? Well, my dear friends, we have been
  • Title: Lecture: The Birth of Christ in the Human Soul
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    • truth. Christ has revealed Himself not only in the Gospels;
    • is represented in the Gospel of Luke in the symbol of the
  • Title: How Can Mankind Find Christ Again?: Lecture 1
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    • in the Gospels; Christ is with us; He reveals Himself continually. We
    • in the Gospel of Luke, represented by the symbol of the descending dove
  • Title: How Can Mankind Find Christ Again?: Lecture 2
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    • The Gospels themselves, as transmitted to the world (I refer only to
  • Title: How Can Mankind Find Christ Again?: Lecture 3
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    • Gospel of St. John,
    • to the few words at the beginning of the Gospel of John. For
    • the words of St. John's Gospel over the content of the Gnosis. Then,
  • Title: How Can Mankind Find Christ Again?: Lecture 4
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    • Gospel of Saint John the Logos, or the Word (this is not said
  • Title: How Can Mankind Find Christ Again?: Lecture 6
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    • Gospel of Saint John:
    • the Gospel narratives; these, to be sure, are found to contain much
    • come about in Gospel interpretation. While in the earliest centuries
    • people were fully aware that the Gospels were to be interpreted out
    • Gospel of Saint John
    • faithful as dogma. Interpretation of the Gospels became more and more
    • more urgent to make the Gospels also available to the public; and out
    • of this, Protestantism arose. At first this too held fast to the Gospels.
    • And as long as a connection with the Gospel of John still existed, a
    • for Saint John's Gospel disappeared more and more, but even any inclination
    • channel. The human Jesus remained. Thus the Gospels were increasingly
    • to the merely material Gospels, to nothing but these material Gospels,
    • they reached the so-called Gospel criticism. And that could lead to
    • is related to it cannot be proved historically, because the Gospels
    • can be written historically about Jesus (the Gospels are not historical
    • can be sought only through the modern spiritual life. For modern Gospel
  • Title: How Can Mankind Find Christ Again?: Lecture 8
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    • Even the Gospels cannot be understood if they are simply dismembered.
    • on the Gospels
    • new forms an understanding of the old Gospels is brought about. Actually,
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • say this. It cannot recognise the Gospels as historical records in the
    • notes which, in addition to the Gospels, we have about the Mystery of
    • in spite of the Gospels having been written out of the Greek spirit,
    • of the Mass—Gospel, Offertory, Transubstantiation, Communion—represent
  • Title: The Social Question as a Question of Consciousness: Lecture 7
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    • world. It is no longer possible today simply to hold to the Gospels; it is
  • Title: Influences of Lucifer/Ahriman: Lecture One
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    • of the Gospel that is so prevalent today. You know how necessary it
    • has become in our time to deepen understanding of the Gospels through
    • knowledge of the spirit or of the cosmos to bear upon the Gospels; it
    • is said that the Gospels must be taken “in all their
    • issue that we no longer possess the true Gospels. The
    • translations are not faithful reproductions of the authentic Gospels,
    • Gospels beloved by most religious denominations and sects today. At
    • Gospels does not lead people to the real Christ for whom we seek
    • The Gospels cannot lead to
    • Failing this illumination, the Gospels as they stand give rise to
    • from the Gospels leads-to hallucination, to a kind of illusion. An
    • through the way in which the Gospels are read today — not the
    • the Gospels can lead only to a vision, to hallucination. I am not
    • Gospels also leads to hallucinations when one Gospel alone is taken
    • forestalled by the fact that we have been given four Gospels,
    • single Gospel word-for-word on its own, when outwardly there are
    • obvious contradictions. To take one single Gospel word-for-word and
    • sects whose adherents swear by the literal content of the Gospel of
    • Gospels is not revealed, people would fall wholly into Ahriman's
    • anything of the kind; we are content with the Gospels in all their
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  • Title: Lucifer and Ahriman: Lecture I
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    • narrow conception of the Gospel that is so prevalent to-day.
    • understanding of the Gospels through spiritual science. But
    • of the spirit or of the cosmos to bear upon the Gospels; it
    • is said that the Gospels must be taken “in all their
    • Gospels. The translations are not faithful reproductions of
    • the authentic Gospels, but I do not propose to go into this
    • the simple, easy-going perusal of the Gospels beloved by most
    • Gospels does not lead men to the real Christ for Whom we seek
    • The Gospels
    • spiritual science. Failing this illumination, the Gospels as
    • men glean from the Gospels leads to an hallucination, to a
    • that can be gleaned through the way in which the Gospels are
    • point of realising that their way of studying the Gospels can
    • of the Gospels also leads to hallucinations when one
    • Gospel alone is taken as the basis of belief. Truth to tell,
    • been given four Gospels, representing four different
    • aspects, and it does not do to take each single Gospel
    • contradictions. To take one single Gospel word-for-word and
    • the Gospel of St. Luke alone or that of St. John alone, is an
    • inevitably occurs when the deeper content of the Gospels is
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  • Title: Influences of Lucifer/Ahriman: Lecture Two
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    • longer.” This, moreover, is what stands in the Gospel of St.
    • first verses of the Gospel of St. John, you will realize what little
  • Title: Lucifer and Ahriman: Lecture II
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    • This, moreover, is what stands in the Gospel of St. John;
    • you of these first verses of the Gospel of St. John, you will
  • Title: Spiritual-Scientific Consideration: Lecture 4: Pedagogy, from the Standpoint of the History of Culture
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    • ours will even find a false use for the Gospel; the
    • of the Gospel of St. John, when we allow the word
    • taken literally. St. John's Gospel begins, “In the
    • religion! For the Gospel is itself a fact in the
    • place through that action. On the one hand the gospel
  • Title: Inner Aspect of the Social Question: Lecture I
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    • connection with a certain chapter in St. John's Gospel) the
    • for all in the Gospels, but to recognise that the Christ is in truth
  • Title: Inner Aspect of the Social Question: Lecture II
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    • the Gospels (though certainly they ought to be read over and over
    • — the Father-God, in the sense of the Gospels.
  • Title: Lecture: The Ahrimanic Deception
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    • Gospel and reject any other search into true reality, as it is to view
    • The Gospel was given to those who lived in the first centuries of
    • Christianity, and to believe that today the Gospel can give the whole
    • the Gospels leads us to what men need of the eternal!” A frightful
    • lecture, how in the time in which the Gospel falls, men were still
    • general views, and that they could understand the Gospel by a certain
    • Luciferic Gnosis. But the grasp of the Gospel in this old sense is not
    • one relies merely on the Gospel, especially in the form in which it
    • The Gospel must be deepened by spiritual science if we wish to gain an
    • separate Gospels and arrive at their real content. To accept the
    • Gospel as it is and as numberless people accept it today, and
    • come who will accept the Gospel and only the Gospel, without the depth
    • that is the utmost that he can reach through the Gospel alone. It is
    • to that. What the Gospel leads to is an hallucination of the Christ, a
    • real inner picture or vision, yet only a picture. The Gospel today
    • the Gospel have asked themselves: What is to be made of the Gospel?
    • The point is that through the Gospel itself one can come only to
    • hallucinations, to visions, but not to realities; the Gospel does not
    • These very people who swear by the Gospel alone and reject every kind
    • with the Christ Impulse, and how, on the other hand, the Gospel must
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  • Title: Influences of Lucifer/Ahriman: Lecture Three
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    • you know, we have been concerned in our movement to study the Gospels
    • of the Gospels, which are becoming more and more necessary in our
    • very simplicity of the Gospels and not attempt to understand the
    • Gospels are the most arrogant of all, for they despise the honest
    • simplicity of the Gospels. What claims to be
    • the Gospels came into existence at a time when the luciferic
    • people's understanding of the Gospels was quite different from what
    • Gospels. In reality they have no idea even of the original meaning of
    • Gospels; often they are scarcely even reminiscent of the original
    • meaning of the words in which the Gospels were composed.
    • actually do study the Gospels “without pretension”
    • be achieved today merely through reading the Gospels — but only
    • knowledge yielded by spiritual science the Gospels can give rise only
    • Gospels in the light of spiritual science is essential today,
    • Gospels.
    • prevents the single Gospels from unduly circumscribing the human mind
    • described in the Gospels from four — seemingly contradictory
    • one Gospel only is taken as the basis of the teaching — and
    • and hallucination are generated. In their day, the Gospels were given
    • wrongly used. Sublime though they are, the Gospels can also have the
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  • Title: Lucifer and Ahriman: Lecture III
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    • movement to study the Gospels in the light of spiritual
    • science. But these deeper interpretations of the Gospels
    • should steep themselves in the very simplicity of the Gospels
    • who feign unpretentiousness in their study of the Gospels are
    • browsing on the simplicity of the Gospels. What claims to be
    • remembered that the Gospels came into existence at a time
    • centuries of Christendom, men's understanding of the Gospels
    • spiritual science merely pretend to understand the Gospels.
    • Gospels; often they are scarcely even reminiscent of the
    • original meaning of the words in which the Gospels were
    • Gospels “without pretention” — as the
    • be achieved to-day merely through reading the Gospels —
    • knowledge yielded by spiritual science the Gospels can give
    • understanding of the Gospels in the light of spiritual
    • the Gospels.
    • barrier which prevents the single Gospels from unduly
    • fact that the Event of Golgotha is described in the Gospels
    • one Gospel only is taken as the basis of the
    • their day, the Gospels were given as a necessary
    • Gospels can also have the opposite effect if men are too lazy
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  • Title: Mission of Michael: Lecture II: The Michael revelation.
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    • of the Gospel, we read that much has been left unsaid. By this means
    • mankind. Those who maintain that the Gospels must remain as they are
    • Myself to you not only during the days in which the Gospels were
    • may add to the Gospels that which was not known in the Gospel of the
    • first millennium but which can be known in the Gospel of the second;
    • is written in the Gospel is true: “In the beginning was the Word,
  • Title: Mission of Michael: Lecture IV: The Culture of the Mysteries and the Michael Impulse.
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    • he borrows the various communications from the Gospels. In the way he
  • Title: Cosmic New Year: Lecture II: The Michael Path to Christ: A Christmas Lecture
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    • religious creeds, men who pretend to speak according to the Gospels,
    • the Gospels are just as bad as the worst materialistic conceptions.
    • Gospels today simply as they are written, and when every new
    • revelation is rejected, such devotion to the Gospels, such a way of
    • Gospels in a literal way only, that is, to hold to what they
    • deem to be the literal interpretation of the Gospels.
    • Mankind must be protected by wisdom from regarding the Gospels in this
    • way, for the four Gospels, as regards external physical understanding,
    • spiritual interpretation of the Gospels, spreads abroad an untruthful
    • interpretation of these Gospels, for he deceives men as regards the
    • external contradictions which are to be found in the four Gospels. He
  • Title: Cosmic New Year: Lecture III: The Mystery of the Human Will
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    • happen through an erroneous view of the Gospels. This, too, is
    • do not swear allegiance to mere Rationalism, accept the Gospels; but
    • what do these men really know of the true nature of the Gospels? These
    • Gospels the historical-scientific method of the outer world. What has
    • come from the Gospels through the scientific method of last century?
    • Nothing else, except that the conception of the Gospels has gradually
    • contradictions in the four Gospels. Then from the recognition of these
    • of this Gospel investigation? What else is it but, I might say,
    • lifting the Gospels off their hinges? What does such an investigator
    • as the theologian, Professor Schmiedel of Basle, seek in the Gospels?
    • maintains, would have been omitted if the Gospels had only been
    • Christ Jesus, so as finally to save for the Gospels a little label of
    • regards the genuineness of the Gospels from the way these people point
    • it out. To have the right relation towards these Gospels we must know
    • If we sink ourselves in the Gospels, if we absorb their content and
    • science will explain the riddle of the Gospels; but we can sink
    • ourselves in the Gospels, and then we receive a soul-content. This
    • Golgotha. The highest that is to be gained from the Gospels is the
    • Church. For this reason the Gospels are not allowed to be studied by
    • have through the Gospels historical knowledge of the Christ Mystery,
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  • Title: Festivals/Easter I: Easter: The Festival of Warning
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    • Gospels and in the Epistles of Paul — ideas that are so totally
    • Gospels and from the Epistles of St. Paul, simply repeating by rote
  • Title: The Meaning of Easter: St. Paul and the Christ Impulse
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    • way into the ideas presented in the Gospels and in the Epistles of Paul
    • the Gospels and from the Epistles of St. Paul, simply repeating by rote
  • Title: Social Forms: Lecture IV
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    • Gospel.” In other words, the Gospel is not supposed to
    • world, belong in the Gospel, but not a teaching about Christ
  • Title: Social Forms: Lecture XVII
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    • of you have often allowed a saying by Christ from the Gospel
  • Title: Lecture: The Coming Experience of Christ
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    • withstanding men's demand for the Gospels, their desire to be
    • able to read the Gospels — although the ancient veto is still
  • Title: Man: Hieroglyph: Lecture Four
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    • also in a certain sense in the Gospels, as I have recently shown you.
  • Title: Search for the New Isis: Lecture I: A Christmas Lecture
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    • For in a gospel that is not recognised by the Church it is related
  • Title: Festivals: Christmas: Lecture V: The Proclamations to the Magi and the Shepherds
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    • brought graphically before us in the Gospels.
    • The Gospels tell of two proclamations of the birth of Christ Jesus.
    • living near the birthplace of Christ Jesus. And the Gospels tell of
    • still survived, as the Gospels clearly indicate if we understand them
  • Title: Lecture: The Two Christmas Annunciations.
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    • the Christmas mystery in the light of the Gospels.
    • In the Gospels we find a twofold announcement of the birth of Christ
    • annunciation is set forth in the Gospels, the annunciation to the
    • existed, and we are clearly shown in the Gospels, if we rightly
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • personalities described in the Gospels as the Apostles, or the
    • that God the Son should not be included in the Gospels! They should
  • Title: Festivals/Easter IV: Spirit Triumphant
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    • everywhere directed to the words of the Gospel: “He Whom ye seek
    • far as to say that the Gospels are concerned primarily with the
    • Gospel of Christ truly, who affirms that what the sun reveals to the
  • Title: Easter/Pentecost: Lecture I: Thoughts on Easter
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    • the Gospel: “He whom ye seek is not here; you must not
    • in this domain have gone so far as to say: The gospels are not
    • Cosmic Spirit. Only a true expounder of the Gospel of Christ
  • Title: Materialism/Anthroposophy: Lecture III
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    • teaching of Gnosticism; Logos and Christianity; Gospel of John.
    • at the beginning of the Gospel of John. This Logos concept
    • what confronts us in the Gospel of John.
    • the whole style of the Gospel of John is composed in such a
    • same time, because the one who wrote down the Gospel of John
    • lost. All translation of the Gospel of John is impossible if
    • the Gospels were translated, nothing, of course, could be
    • meant in the Gospel of John. This is why we should not try to
    • comprehend the Gospel of John with the vocabulary and
    • Gospel of John with present-day concepts, superficiality will
  • Title: Materialism/Anthroposophy: Lecture VII
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    • gospel of the threefold social order, but in the spirit of
    • cling to the “gospel of the threefold social
  • Title: Materialism/Anthroposophy: Lecture IX
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    • Gospel, however, these doctrines could also unfold that form
    • Gospel are, after all, compromises between the intellect and
  • Title: Materialism/Anthroposophy: Lecture XV
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    • Gospels that is always interpreted in a most trivial way,
  • Title: Materialism/Anthroposophy: Lecture XVI
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    • Gospel of John as testimony that Christ, the Logos, is creator of earthly
    • Christ force. The Gospel of John. Transition from pre-Christian blood
    • beginning of the Gospel of St. John in the form generally
    • known. If we take this beginning of the Gospel of John
    • of those who profess Christianity. Consider that this Gospel
    • Christ in the sense of the Gospel of John, was certainly not
    • centuries and completely contradicts the Gospel of St. John.
    • You cannot take this Gospel seriously and not regard Christ
    • little this Gospel was taken seriously in later Christian
    • might be created by the Logos. And the Gospel of St. John, a
    • the Gospel of John was supposed to state. This was basically
    • conscious of it. Many have thought that they take the Gospel
    • seriously. Yet, although the Gospels clearly say that all
    • Gospel of St. John clearly states that the Logos is the
  • Title: Man as a Being: Lecture 2
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    • the Gnosis with the monotheistic Gospel teaching, and then there is
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages
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    • contents of the gospels were sieved and thus a definition was
  • Title: Lecture: The Seeds of Future Worlds
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    • Gospels; that the Gospels are the message of the Father, and that
    • Christ Jesus has place in the Gospels only in so far as He brought
    • Gospels themselves as containing no more than the message and tidings
    • still held that it could. They did not imagine that the Gospels were
    • there to speak of the Father God; they assumed that the Gospels were
    • opinion that the Gospels speak only of the Father God is proof that
    • The Gospels speak of Him, tradition speaks of Him. Man has the
  • Title: Cosmosophy 1: Lecture II
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    • Son does not really belong in the Gospels, that the Gospels
    • has a place in the Gospels only insofar as He brought the
    • and to understand the Gospels themselves as containing no
    • imagine that the Gospels were to speak of the Father God;
    • they assumed that the Gospels were to speak of God the Son.
    • Gospels actually speak only of the Father God is proof that
    • Father God. From tradition, he has God the Son. The Gospels
  • Title: Cosmosophy 1: Lecture XI
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    • Gospel will never lose its value. It will acquire an
    • ever-greater value, but to the Gospel must be added the
    • the Gospel. This is what spiritual science strives for
    • Gospels, but it is not based upon the Gospels. It is able to
    • appreciate the Gospels so fully just because it discovered
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • Gospel will never lose its value. It will have an every greater
    • value, but the Gospel must be added to the direct knowledge of
    • aid of the forces working through the Gospel. This is what
    • Spiritual science seeks to explain the Gospels, but it is not
    • based upon the Gospels. It is able to appreciate the Gospels so
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • spaces, from the Home of the Father. The writer of the Gospel of
    • stirring and profound how the Gospels – now it is related
    • And the Gospels indicate that the highest wisdom could at that
    • This is what the Gospels relate on the one side. On the other
  • Title: Festivals: Christmas: Lecture VII: The Revelation of the Cosmic Christ
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    • orthodox theology proclaiming the view that in reality the Gospels
  • Title: Old/New Methods: Lecture Four
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    • Christ, the Son, has no place in the Gospels. Consciousness of the
  • Title: Old/New Methods: Lecture Six
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    • entirety. This is described in the gospels in the way it is said that
  • Title: Old/New Methods: Lecture Nine
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    • demonic spirits, those very demonic spirits who, in the Gospels, are
  • Title: Lecture: Exoteric And Esoteric Christianity
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    • Exoteric Christianity is to be found in the Gospels and as they have
    • contained in the Gospels. Side by side with this exoteric
    • esoteric Christianity. You know already that the Gospels contain very
    • But what the Gospels tell us concerning this intercourse of the risen
    • Gospels? For, what the Gospels say of the apostles who met
    • Gospel. But a full understanding can be gained only by penetrating
    • awakened through the Gospels. Today very little is said concerning an
  • Title: Lecture: Exoteric And Esoteric Christianity
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    • Exoteric Christianity is to be found in the Gospels and as they have
    • knowledge. The exoteric teaching is contained in the Gospels and
    • able to understand Him. The Gospels, as you know, make only brief
    • references to this. What the Gospels say of this communion
    • communion but of whom the Gospels make no mention? The Gospel
    • indication is contained in the Gospel story of the Temptation,
    • the exoteric truths of which the Gospels do indeed awaken
  • Title: Festivals/Easter V: The Teachings of the Risen Christ
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    • mankind. A tradition exists, the Gospels exists, the whole New
    • the Mass, and from its fourfold membering: Gospel, Offering,
  • Title: Lecture: The Teachings of Christ, the Resurrected
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    • beings. There is tradition, there are the Gospels, there is the
    • His resurrection. The Gospels give mere indications, in a very
    • fourfold form of the Mass — Gospel, Offering,
  • Title: Lecture: Cognition of the Christ Through Anthroposophy
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    • of the Gospel records. This fresh aspect of the Mystery is the
    • of what experience the wonderful writers of the Gospels wrote. He sees
    • existed in isolated human beings the Gospels never could have been
  • Title: Mystery Trinity: Part 1, Lecture 1
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    • [Heliand, a poem in alliterative verse on the GospelNote 7]
  • Title: Mystery Trinity: Part 1, Lecture 4
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    • The Gospel itself was no longer understood
  • Title: Lecture: The Mystery of Golgoltha
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    • resounds throughout the Gospels what is made manifest as a deeper
  • Title: Mystery Trinity: Part 2, Lecture III
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    • can be heard sounding through the Gospels. When the evolution of
  • Title: Supersensible Influences: Lecture II
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    • shed upon words from the Gospel: “Heaven and earth will pass away
    • wholly on the precepts of the Gospels. He means, in other words, that
    • without understanding what the Gospels actually say, private and public
    • life will be organised according to Gospel precepts — which are
  • Title: Supersensible Influences: Lecture IV
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    • beginning of St. John's Gospel: “In the Beginning was the Logos,
  • Title: Younger Generation: Lecture II
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    • to perceive the contradictions in the four Gospels. The
  • Title: Spiritual Communion: Lecture II: The Mysteries of Man's Nature and the Course of the Year
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    • Then we shall understand the words in the Gospel: “I have
  • Title: Lecture: Realism and Nominalism
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    • Gospels in order to know the Christ as an independent Being, from the
    • all minds and people were no longer able to find in the Gospels the
  • Title: Lecture: The Recovery of the Living Source of Speech
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    • in the Gospels, the knowledge of Christ has not come in its
    • the Gospel is quickened to life by an understanding of the Christ, an
  • Title: Waking/Soul II: The Need for Understanding The Christ
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    • the content of the gospels was less and less understood. You see, the
    • contradictions in the gospels. It is as if some one was familiar with
    • one had spoken to them of contradictions in the Gospels. They knew
    • very well that the four Gospels simply present a picture taken from
    • sides as one has four Gospels. More and more arrived the time in which
    • derived from the Gospels, that the child-like heart took possession
    • the deeply significant Gospel statement: “Lo, I am with you
    • spiritual, therefore, only what radiates out of the Gospels, but we
    • the Gospels.
  • Title: Ascension/Pentecost I: The WHITSUN Mystery and its Connection with the Ascension
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    • Gospels, in order that their deeper content and meaning may be brought
    • four Gospels; also numbers of other published lectures.]
  • Title: Easter/Pentecost: Lecture II: The Mystery of Pentecost and the Ascension
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    • the course of recent years the four Gospels have been
    • light of day. As a rule the contents of the Gospels are
  • Title: Man's Being: Lecture V
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    • or less to the words of the Gospels. They have studied these
    • Gospels in a way commensurate with their understanding of these
    • against the validity of the Gospels. Our cycles on each of the
    • Gospels attempt to penetrate, by means of special
    • of these Gospels. Yet one thing must be said: Why is the
    • passage at the end of one Gospel taken so lightly? There it is
    • Gospel not taken more seriously: And, lo, I am with you
    • other things than those recorded in the Gospels. Only those
    • Christ-words are recorded in the Gospels, for the understanding
  • Title: Man's Being: Lecture VI
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    • right way, this word of the Gospel: “Whoever utters
  • Title: Mystery Centres: Lecture VI
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    • universe is of little significance. But we know that the John Gospel
    • the John Gospel must ask himself: What is really indicated when the
    • the first verses of the John Gospel points to the Mysteries of the
    • the John Gospel.
    • beginning of the John Gospel points:
    • John Gospel could read in the Akashic Record about Ephesus that for
    • of the John Gospel. We are referred back to the primal beginning of
    • which led to the opening sentences of the John Gospel. It is indeed
    • words of the John Gospel:
    • connected with the John Gospel, these already form an enclosure
    • Gospel. Urged by this painfully sacred impulse, let us look back from
    • the John Gospel to the Temple of Ephesus — which once was also
    • three verses of the John Gospel if we bear in mind in the right sense
  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • Gospels contain a passage that recalls this kind of memory,
  • Title: World History: Lecture IV: Atlantean Wisdom in the Mysteries of Hibernia, Gilgamesh and Eabani at Ephesus, Logos Mysteries of Artemis at Ephesus
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    • words of the John-Gospel: ‘In the beginning was the Word. And
  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • came to pass that were later made known to men in the Gospels
  • Title: Karmic Relationships, Volume III: Lecture IV: The Soul's Condition of Those Who Seek for Anthroposophy
    Matching lines:
    • Gospels, certain passages of which speak so distinctly of
    • they accepted what is related in the Gospels. They could no
  • Title: Karmic Relationships, Volume III: Lecture V: Spiritual Conditions of Evolution Leading up to the Anthroposophical Movement
    Matching lines:
    • them of the Gospels which tell of spiritual worlds and
    • reading of the Gospel was over. After the Gospel the
  • Title: Karmic Relationships, Volume III: Lecture VI: The School of Chartres
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    • hand-maid of that Divinity of whom the Gospels tell. She it
  • Title: Karmic Relationships, Volume IV: Lecture III
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    • They no longer explained in the Gospels that which points out into the
    • Cosmos, but they took the content of the Gospels and told it like an
    • pre-Christian times, and before the Gospel came there, even in its
  • Title: Karmic Relationships, V: Lecture IV
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    • received Christianity merely according to the letter of the Gospels
  • Title: Karmic Relationships, VII: Lecture Seven
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    • Gospels, every page, every sentence points to the cosmic nature
  • Title: Karmic Relationships, VI: Lecture VII
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    • Gospels had gradually come to be interpreted as if they spoke merely
  • Title: First Class, Vol. II: Lesson 18
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    • Paul speaks about this in the Gospel — that
  • Title: Lecture Series: An Impulse for the Future
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    • those who – like the hard ground in the Gospel parable –
  • Title: Significant Facts: Lecture II: Ancient Occult Magic. The Ahasver Mystery.
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    • first and third Gospels” and refuse to admit that the
  • Title: Awakening to Community: Lecture III
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    • the Mystery of Golgotha and the Christ impulse. The Gospels were
    • included interpretations of the Gospels that reconciled tradition
  • Title: Awakening to Community: Lecture V
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    • ideal develops in us. The Gospel says, “Love thy neighbor as
  • Title: Awakening to Community: Lecture IX
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    • the written Gospels to immediately living revelation of the Christ
  • Title: Anthroposophic Movement: Lecture Two: The Unveiling of Spiritual Truths
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    • interpretation of the Gospel of St. John which starts with the raising
  • Title: Anthroposophic Movement (1938): Lecture II: The Theosophical Society: A Common Body with a Conscious Self. Blavatsky Phenomenon
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    • interpretation of the Gospel of John which sets out from the
  • Title: Anthroposophic Movement: Lecture Five: The Decline of the Theosophical Society
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    • these remnants, which were incorporated into the Gospels, it was
    • The tradition remained. The Gospels existed, kept secret at first
    • disposal, including the Gospels in their present form.
    • Anthroposophy provides an interpretation of all four Gospels,
    • Gospels in the way they are understood in anthroposophy, and the
  • Title: Anthroposophic Movement (1938): Lecture V: Anti-Christianity. - The Healing of the Gulf.
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    • the Gospels, as I described in the book, — it was
    • Gospels, — at first kept secret by the ecclesiastical
    • — not even by means of the Gospels as they exist.
    • Gospels. And what emerges from the Gospels as the result of
    • Gospels, of course, she had no means of understanding as they
  • Title: Anthroposophic Movement: Lecture Six: The Emergence of the Anthroposophic Movement
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    • Gospels, over Genesis, the Christian tradition as a whole,
  • Title: Anthroposophic Movement (1938): Lecture VI: The Two First Periods of the Anthroposophic Movement
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    • Gospels and Genesis. — Development
    • relations with the Gospels with Genesis and the Christian
  • Title: Anthroposophic Movement: Lecture Seven: The Consolidation of the Anthroposophic Movement
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    • significant for the spiritual development of the West, the Gospels
    • We started with the Gospel of St. John, and moved from there to the
    • other Gospels. They were used to demonstrate certain wisdom and
  • Title: Anthroposophic Movement (1938): Lecture VII: The Third Stage: The Present Day. - Life-Conditions of the Anthroposophical Society
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    • Gospels and Genesis.
    • started with the Gospel of John; and then went on to the other
    • gospels. And, led thus by the gospels, certain definite truths
  • Title: Esoteric Lesson: Hamburg, 2-11-'07
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    • being.” If we let this opening of John's Gospel reverberate in
  • Title: Esoteric Lessons Part II: Berlin, 10-30-11
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    • theosophical teachings and calls them dreams, but just read John's Gospel
  • Title: Esoteric Lessons Part II: Berlin, 4-24-12
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    • in John's Gospel in Christianity. It was only the union of
  • Title: Esoteric Lessons Part II: Koeln, 5-9-12
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    • the words at the beginning of John's Gospel, the appearance of
    • Yahweh to Moses in the burning bush, the Gospel stories, “I am
  • Title: Esoteric Lessons Part II: Basel, 9-20-12
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    • assimilate everything that's been said about the four Gospels.
  • Title: Esoteric Lessons Part III: Koeln, 1-2-'13
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    • taught the Jesus of the Luke Gospel, had two rules that can show us
  • Title: Esoteric Lessons Part III: Muenchen, 9-4-'13
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    • remember what's said at the beginning of John's Gospel and later in
  • Title: Esoteric Lessons Part III: Bergen, 10-11-'13
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    • beginning of John's Gospel and let them work in one. This will create
    • quiet in us for awhile. What was given as the Fifth Gospel can also
  • Title: Esoteric Lessons Part III: Nuernberg, 11-9-'13
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    • can be comforted by the Gospel word: Behold the Lamb of God who
  • Title: Esoteric Lessons Part III: Leipzig, 12-30-'13
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    • with the word in John's Gospel, “And the light shone into the
  • Title: Problem of Faust: Lecture I: The Problem of Faust
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    • Gospel. He wants to translate this into his beloved German;
    • Word is not enough; he has to improve upon John's Gospel; he
    • Gospel. In opposition to it there rises up in Faust what is
    • from reaching the inner meaning of the Gospel. Why does the
    • writer of the John Gospel choose precisely the Word, the
    • evolution. The Gospel of John takes the matter more deeply
  • Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
    Matching lines:
    • the Gospels — a Judas who betrayed Christ. For the true being
  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • “The Gospel Myths,” pp.
    • for the opening of the Gospel of St. John: “In the
  • Title: Art/Mystery Wisdom: Lecture One
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    • the right feeling for the beginning of the St. John's Gospel.
    • For the opening words of the St. John's Gospel, “In the
  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • Christ. And he will then be able to find again in the Gospels, in all
  • Title: History of Art: Lecture II: Leonardo, Michelangelo and Raphael
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    • or other exercises, or by the study and interpretation of the Gospels
  • Title: History of Art: Lecture VII: Representations of the Nativity
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    • of St. Luke's Gospel, as we may call it, and that of the Gospel of St.
    • taken from an old Gospel Book. We see them looking up in adoration,
    • this stream, which finds expression in St. Matthew's Gospel, was less
    • to St. Luke's Gospel. For the latter is a simple understanding of the
    • composition in all that the Gospels contain. The composition is
    • always important. We need only faithfully follow the Gospel narrative.
    • that the Gospel is taking into account the connection with all that was
    • of the Egyptians. Now we are told in the Gospel that the Three Wise Men
    • Wise Men themselves — for so the Gospel explicitly tells us. Here
    • when we read the Gospels. For the text is frequently corrupt and can
    • composition (compare my Lecture Cycle held in Cassel on the Gospel of
    • any reader immediately, if he reads the Gospel carefully.
    • some older Miniatures from Bible and Gospel Manuscripts.
  • Title: History of Art: Lecture X: Disputa of Raphael - the School of Athens
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    • bringing the Gospels, transported out of the undeterminable
    • carrying the Gospels are actually coming forward in perspective
    • on the basic saying of the Gospels: “My Kingdom is not of
  • Title: History of Art: Lecture 10: Disputa and The School of Athens of Raphael
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    • both sides of the dove, angel-like beings who have brought the gospels
    • who are carrying the gospels would appear to be somewhat further forward
    • to the basis of the Gospel word: “My realm is not of this world.”Therefore,
  • Title: History of Art: Lecture XI: Icons, Miniatures, German Masters
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    • `Heiland' originated, the stories of the Gospels are woven into
    • Even in these tiny paintings made in the gospels, in books of
    • which comes from the Trier Gospels:
  • Title: History of Art: Lecture 11: Fourth and Fifth Post-Atlantean Epochs, Medieval Art in the Middle, West, and South of Europe
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    • gospels in figures of European Character. Observe how there, really the
    • small paintings which have been used for the Gospel-, for the Bibles,
  • Title: History of Art: Lecture XII: Greek and Early Christian Art, Symbolic Signs, the Mystery of Gold
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    • Cover to one of the Gospels (Hildesheim, Dome)
  • Title: History of Art: Lecture XIII: The Changes in the Conception of Christ During a Certain Period of Time
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    • development, the concept of the Gospels as a literal perception
    • view of the Mass and Gospel traditions through participation in
    • questionable at the time. When the foundation of Gospel
    • the Gospels, a desire started in the West to artistically
    • depict scenes and figures found in the Gospels.
    • This should not be lost sight of. Before the Gospels were
    • during which the mass of the Gospels became unified and
    • development to depict images of the Gospel scenes as such,
  • Title: History of Art: Lecture 13: The Changes in the Conception of Christ During a Certain Period of Time
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    • when the Gospels, the literature of Christianity, reached a kind of
    • final stage, when out of the whole mass of Gospels and Gospel traditions,
    • time regarded as apocryphal. When the contents of the Gospel literature
    • of the Gospels in artistic form. It is important to note the time at
    • which this began to happen. Before the Gospels were completed and had
    • time while the subject matter of the Gospels was being unified and was
    • Gospels. We find that men portrayed the figures with which Christian ideas
  • Title: Spiritual Ground: Lecture VIII: Boys and Girls at the Waldorf School
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    • we endeavour to bring the Gospel to the children in the manner in
  • Title: Child's Changing Consciousness: Lecture VI
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    • as their socialist gospel, to use as a means for political
  • Title: Child's Changing Consciousness: Lecture VIII
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    • from the Gospel of Saint Luke. (To modern ears such a statement
    • and again the Gospel of Saint John. If teachers do not want
    • should look for inspiration in the Gospel of Saint Mark. And
    • Gospel of Saint Matthew. These are the qualities that, in
    • ancient times, were felt to live in the different Gospels. If
    • our contemporaries were to read that in past ages the Gospel of
    • What I have said about the four Gospels, fundamentally
    • inspiration that can flow into the human soul from the Gospels,
    • students from the different qualities of the four Gospels, or
    • toward the four Gospels. The reaction of such a person might
  • Title: Education: Lecture V: The Emancipation of the Will in the Human Organism
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    • times, is the Gospel of St. John — the deepest and most
    • beautiful document of Greek culture. This marvellous Gospel shows,
    • In the Gospel of St. John, Greek thought and feeling were the vesture
    • of what the writer of the Gospel of St. John felt when he wrote
    • certainly not in the mind of the writer of his Gospel when he wrote
    • the death of human feeling for the living LOGOS of the Gospel of St.
    • lives in the Gospel of St. John has disappeared step by step.
    • in its gradual loss of understanding of such writing as the Gospel of
    • when people, seeking to understand the Gospel of St. John, realize
    • the Gospel to ring within him — ”In the beginning was the
    • understanding of the spirit. For it is the spirit to which the Gospel
    • the full significance of the Gospel according to St. John was still
  • Title: Education: Lecture X: Physics, Chemistry, Handwork, Language, Religion
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    • the latter case right preparation has been made and the Gospels will
  • Title: Human Values in Education: Lecture VI
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    • to tell stories taken from the Gospels. If we begin to do this
  • Title: Kingdom of Childhood: Questions and Answers
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    • understanding of the Gospels
    • spoken. Only then can we proceed to a consideration of the Gospels in
    • should go on to the Gospels but not before the ninth or tenth year,
    • understanding of the Gospels.
  • Title: Young Doctors Course: Easter Course: Lecture IV
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    • realization that the texts of the four Gospels cannot
    • been understood, because the Luke Gospel has not yet been
    • which the Luke Gospel can give to medicine has still to be
    • them to work upon us. A document like the Luke Gospel
  • Title: Pastoral Medicine: Lecture 2
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    • the meaning of the first verse of the Gospel of St. John: “In
    • commentators of the Gospels usually present it. If this is applied
  • Title: Broken Vessels: Lecture 2
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    • the meaning of the first verse of the Gospel of St. John: “In
    • commentators of the Gospels usually present it. If this is applied
  • Title: Warmth Course: Lecture XI
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    • longer hold to the energy principle put forth as gospel by Helmoltz
  • Title: Anthroposophy Science: Lecture VII
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    • interpretations of the gospels which had been worked out in a
  • Title: Anthroposophy Science: Lecture VIII
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    • compared the gospels thoroughly with one another, and had
  • Title: Development of Thought: Lecture 2
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    • Gospel. But then we see that it is primarily into social thinking that
  • Title: Threefold Order II: Lecture 1: Influence of the human will upon the course of economic life
    Matching lines:
    • materialist world-conception as in an infallible gospel, and
    • so popular a book, and indeed a sort of gospel amongst the
  • Title: Course for Priests: Lecture I
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    • Act of Consecration. It is lifted higher by the Gospel reading
    • preceding it. When the Gospel reading is a corresponding
  • Title: Course for Priests: Lecture II
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    • the preparatory part being the Gospel reading. Now here is
    • better understanding of the Gospels than what currently exists.
    • Gospels are to be taken up quite differently to any other
    • through humanity. The Word of the Gospel, when it is taken as
    • Gospel out loud, speaks as the conduit for something which
    • for the prepared part of the Gospel text to somehow enable the
  • Title: Course for Priests: Lecture III
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    • of the St John's Gospel in the correct way. The priest today
  • Title: Course for Priests: Lecture IV
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    • also applies to the Words of the Gospels taking on quite a
    • the Gospels. This original meaning must be revealed again
    • misunderstandings of Gospels not taken from a lofty view. One
    • meaning in the Gospels. One can't escape the fact that there is
    • in the Gospels, simply remain with the contents.’ That as such
    • depicted within the Gospels. The precise truth in the Gospels
    • contained in the Gospels. How often the request surfaces for
    • oneself conveniently that the Gospels should be taken up as
    • facts everywhere in the New Testament where the Gospels were
    • If the meaning of the Gospels is so simple to understand, we
    • in the Gospels? — It is far more spiritual to say these simple
  • Title: Book of Revelation: Lecture Two
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    • Communion — form a unit, with the Gospel
    • merely written in the Gospel, and also if the Book of
  • Title: The Apocalypse: Lecture II
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    • the gospel reading and the offering are a preparation for them.
  • Title: Book of Revelation: Lecture Three
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    • scripture. For it is a fact that people reading the Gospels in
    • the Gospels. It is because of efforts to persuade people that
    • Gospels. Indeed, how should one set about doing so? If you read
    • the Gospels in any modern language you no longer understand
    • the Gospels in these modern languages no longer expresses
    • People also say that for certain passages in the Gospels one
  • Title: The Apocalypse: Lecture III
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    • basically dishonest when they say they understand the gospels
    • most of the gospels, because one wants to explain things to
    • shouldn't penetrate very deeply into the gospels. For how can
    • the gospels in, one can't really read them if one is honest
    • certain parts of the gospels. Now, with all due respect to our
  • Title: Book of Revelation: Lecture Six
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    • Gospel — ‘In the beginning
    • understanding specifically for the Gospel of Luke, the Gospel
  • Title: The Apocalypse: Lecture VI
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    • you can now let some light from the beginning of John's gospel
    • began to really understand Luke's gospel of healing in this
  • Title: Book of Revelation: Lecture Nine
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    • priority that people should have the Gospels explained to them.
    • Gospels (Harnack statement).
    • This would mean more or less that the content of the Gospels
    • in the Gospels, so it is said. This is tantamount to implying
    • given in the Gospels, so that in their astral body and in their
    • the Gospels; this prepares them to receive the Christ-Impulse
  • Title: The Apocalypse: Lecture IX
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    • importance. to have the gospels interpreted for one. In recent
    • doesn't/belong in the gospels. In other words, one can take the
    • content of the gospels as teachings, but one doesn't have to:
    • gospels. It's as if the main th1ng about the Mystery of
    • writing of the gospels to serve as a preparation, so that their
  • Title: Book of Revelation: Lecture Ten
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    • that follows on from the Gospels. You will all the more become
  • Title: The Apocalypse: Lecture X
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    • which is appended to the Gospels. You will become priests all
  • Title: Book of Revelation: Lecture Thirteen
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    • imitation of the Palestinian stories, although the Gospels were
    • influenced by what the priests saw in the Gospels. The priests
    • had the Gospels and the cultus. In the cultus the supersensible
  • Title: The Apocalypse: Lecture XIII
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    • course, the gospels were only referred to by priests and not by
    • by what the priests learned from the gospels. The priests had
    • the gospels and the cultic rites; the cult gradually became
  • Title: Health and Illness I: Lecture III: The Formation of the Human Ear
    Matching lines:
    • outlook continued in the description of the Gospels. One
    • the Gospel of Matthew the humanity of Jesus is truly described;
    • the Gospel of Mark, one will find that he presents Jesus as a
    • the healing element can be recognized in his Gospel. Healing is
    • Gospels like this: Matthew — man; Mark — lion; Luke
  • Title: Cosmic Workings: Lecture III
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    • or to expound the Gospels, that and that alone is sacred according to
  • Title: Star Wisdom: Lecture I: Star Wisdom, Moon Religion, Sun Religion
    Matching lines:
    • being. There is an indication in the Gospels of a connection between
    • where Jesus of Nazareth was born. For the Gospels tell of the Wise
    • stands in modern versions of the Gospels gives rise to misunderstanding.
    • about this Sun influence in the Gospels but it is always
    • misinterpreted. The Gospels tell us that when Jesus of Nazareth went
    • always called the Sun and in the Gospels we still find the words:
  • Title: Star Wisdom: Lecture III: Characteristics of Judaism
    Matching lines:
    • in the right way. That is why, when the Gospels are referring to
  • Title: Story/Green Serpent/Beautiful Lily: Lecture I
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    • “Faust,” Goethe produced a sort of Gospel. If this be so,
    • then, besides his Gospel, Goethe also produced a sort of secret
    • this book as a gospel into the world, as a testament. And this
  • Title: Lecture: The Significance of the Mass
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    • first part is the Revelation or Gospel, when the Message of
    • inner Mass consists of four parts, the Gospel, the
    • Oblation, the Transmutation, and the Communion. The Gospel
    • consists in reading a part of one of the Gospels at the
  • Title: Lecture: On The Gospel of St. John
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    • On The Gospel of St. John
    • On The Gospel of St. John
    • ON THE GOSPEL OF ST. JOHN
    • to-day, of the Spirit of the John Gospel. This Gospel is regarded by
    • many learned theologians nowadays as the Gospel which is of lesser
    • first three Gospels are called the Synoptic Gospels and the view is
    • the John Gospel is a kind of poem and does not really deal with the
    • and the secret of the power of the John Gospel. For those whose main
    • tasks of the immediate future, the John Gospel is the most important
    • Mystics knew that the John Gospel is a book of Life. I have
    • Gospel is not merely a narration of certain facts and happenings, but
    • Gospel from the 13th chapter onwards, we quicken in
    • Gospel’ will begin — the ‘New Gospel’ being
    • that of St. John. A true understanding of the old gospels —
    • that is the John Gospel.
    • chapter of the John Gospel, verse 16: — “The servant is
    • better introduction for this task than the Gospel of St. John. If we
    • live with this Gospel we shall find the way into a new future of
  • Title: Lecture: Esoteric Christianity: The Gospel of St. John and Ancient Mysteries
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    • Esoteric Christianity: The Gospel of St. John and Ancient Mysteries
    • Esoteric Christianity: The Gospel of St. John and Ancient Mysteries
    • John Gospel. The Saint John Gospel is looked upon by theologians as a
    • understanding for what the Saint John Gospel means.
    • worlds. The writer of the Saint John Gospel wrote from the point of
    • other book knows nothing of the Saint John Gospel. He alone has
    • this Gospel, rightly translated, sound as follows:
    • the first verses of the Saint John Gospel and lets them work upon him
    • John Gospel itself in mighty pictures.
    • before him all the following scenes of the Saint John Gospel, he
    • ‘word’ which is proclaimed by the Saint John Gospel, the
    • Gospel where this feeling is given sublime and eternal expression by
    • John Gospel itself, these things can be experienced.
    • Gospel to work upon him, develops the inner eye. But, as without the
    • If we understand the Saint John Gospel as a Book of Life, so that we
  • Title: Lecture: Morality and Karma
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    • “THE WISDOM CONTAINED IN ANCIENT DOCUMENTS AND IN THE GOSPELS.
  • Title: Lecture: 'I am the Way, the Truth, and the Life'
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    • over the Gospels, nor by abstract knowledge. One thing alone
    • has lived. Let us imagine that all the Gospels were lost,
    • tradition of the gospels. Christ said: “I am with you
    • Gospel stream to us continually, thus confirming the words:
    • not yet able to receive the full truth of the Gospel.
    • Christ's message. The revelation of the new Gospel will not
  • Title: Lecture: Jesus and Christ
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    • whatsoever of the Gospels or of tradition, we need only look at
    • Gospels, we now see Christ Jesus entering the evolution of the world.
    • Let us imagine someone who knows nothing whatsoever of the Gospels,
    • Let us proceed, bearing in mind indications of the Gospels concerning
    • based upon the Gospels. Through spiritual science we can perceive that
  • Title: Ascension/Pentecost III: WORLD-PENTECOST: The Message of Anthroposophy
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    • own day there have been only the external words of the Gospels,
    • Gospels worked throughout the centuries with such power that they
    • wholly estranged from the Gospel tidings if a new path to Christ were
  • Title: Easter/Pentecost: Lecture III: The Pentecost of the World
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    • external words of the Gospels, which relate historically that
    • of the words of the Gospels still worked so powerfully
    • estranged from the words of the Gospels if a new path to the
  • Title: Popular Occultism: Lecture 3: The Different Conditions of Man's Life After Death
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    • Afterwards man enters Devachan. This is clearly indicated in the Gospel
  • Title: Popular Occultism: Lecture 8: The Evolution of Man and of the Solar System; the Atlantic Evolution
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    • which exists since the time of St. John, the author of the Gospel of
  • Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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    • the Gospels are nothing other than accounts concerning the Mystery of
    • Gospels were to become known among the broad mass of the faithful. For the Gospels originate out
    • of a completely different constitution of soul. The Gospels can only be understood through a
    • allow the masses access to the Gospels. The Church fought furiously against the Gospels becoming
    • themselves about the Mystery of Golgotha through the Gospels. The Church opposed this because it
    • irreconcilable with a common knowledge of the Gospels. For the Gospel in its true form actually
    • consists of four Gospels which contradict one another. They knew that if they gave out the
    • Gospels to the great mass of the faithful, the faithful would straightaway be confronted with
    • the Gospels everything that was contradictory. And what the Gospels have now become is, in the
    • genuine places in the Gospels are those where someone is not praised, where something
    • prohibiting the Gospels. With the Gospels a dialectical-legal age could only have the effect of
    • continued through authority, and were terrified of the Gospels becoming generally known among the
    • the Gospels. Christianity moves westwards and it taken up by Rome in the dialectical spirit. It
    • Gospels were a unity. Even today it is strictly forbidden for Catholics to occupy themselves with
    • the four Gospels because, of course, the moment one goes into the four gospels with the modern
    • theology, the Gospels have been destroyed — when these people have the cheek, it cannot be
    • called anything else, to say that Anthroposophy explains the Gospels in an arbitrary way, that it
    • Golgotha is lost if the Gospels are not understood in a spiritual sense. One experiences people
    • view about how Anthroposophy puts things into the Gospels although they know perfectly well that
    • if no spiritual comprehension is given to the Gospels they must radically destroy the Christian
  • Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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    • because of the impossibility of adhering to the old prohibition against reading the Gospels
    • demand to be able to receive and read the Gospels — an experience of Christ has not been
    • one cannot find Christ through spiritual science but only through the Gospels. Now someone should
    • just ask this hobgoblin: Which Gospel? One should ask him: What have you done to the Gospels with
    • Gospels. Is this not a most fundamental falsehood? It is a lie, knowing what modern criticism of
    • the Gospels has come up with, to stand there and say: Our salvation for eternity must come from
    • the Gospels without a science of the spirit.



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