# Lectures and Courses on Christian Religious Work I

## GA 342 — 15 June 1921, Stuttgart

### Fifth Lecture

My dear friends! Today I would like to say a few words about the third area that you have mentioned, namely the actual content of the sermon. Of course, all three areas are intimately connected. We have given some indications about the nature of the cult, which of course must be very much completed and worked into the concrete, into what is needed today. We have at least been able to give some indications of the cultic aspect, and I would like to start by telling you how this cultic aspect is in turn related to the actual content of the sermon in practice.

You see, the sermon element appeals to the parishioner's imaginative understanding. Of course, the sermon must be delivered in such a way that what enters the person through the imagination passes as quickly and as intensely as possible into the feeling, the emotional, and, above all, the will impulse. But nevertheless we must work on the parishioner indirectly through the power of the imagination in the sermon. In all our teaching and instruction we must work on the human being through the power of the imagination.

But the conceptual has something inherently contradictory about the whole human nature. Here we enter a realm where today's science proves powerless from the outset to understand things. If you say something like that: the conceptual has something contradictory about the full nature of man, then you will meet with no understanding at all in today's scientific world view. And yet it is so. The conceptual tends to be absorbed once and then retained by the memory. You will easily see that this does not correspond to human nature.

If you look at the other extreme in man, at the purely physical processes, you cannot say: I have eaten or drunk today, so it remains in my organism, so I do not need to eat and drink again tomorrow - but food and drink must be repeated in a rhythmic sequence. What a person does must occur in a rhythmic sequence. And this is basically the actual human nature, to be incorporated into the rhythm in a certain way, while it is already a deviation from human nature when a person absorbs something once and then retains it, when it becomes permanent for him. And this permanence is the character of the conceptual. In the extreme, the conceptual becomes boring when it is repeated too often; and there is a fundamental sin against human nature associated with this theoretical-conceptual, namely not wanting to have repetitions anymore. You can follow this purely externally. Read good translations of the Buddha's discourses; you will find that these discourses have countless repetitions, you progress through nothing but repetitions. In the West, the foolish mistake was made of taking only the content of the Buddha-speeches and omitting the repetitions, because it was not known that Buddha had taken human nature into account.

There we come upon the point where, out of human nature itself, the mere content must of necessity pass over into something to be rhythmically assimilated. Of course, in the past this was done quite instinctively, by inserting prayer as the rhythmic element into the teaching, inserting prayer as the repeatedly recurring content of faith, even though the individual prayer has exactly the same content. The conceptual element merges with the volitional element when repetition occurs. In another way, one does not get a [volitional] content at all. Thus we already have the necessary flow of the doctrinal element into the cultic element. We have to bring the doctrinal content into such forms that we can present pictorial representations to the community members in a certain way. We have to let what we teach gradually become established in pictorial representations and to set the main points in a certain monumental way, so that they can be repeated again and again as a formula. Without this, we will not be able to bring the teaching content beyond the theoretical-conceptual into the practical-volitional, and this is what we must do. The more we stick to merely handing down the teaching content, the less we get to the practical religious exercise.

This is what shows you directly how something like cultic practice is already present in the Buddha-Speeches. The working out of the will element from the mere theoretical element of imagination is actually present in these discourses. While we appeal to people to repeat the Lord's Prayer, we are working our way out of the merely theoretical into the practical religious realm. But we will not be able to do this at all if we ourselves are not completely imbued with the supersensible substance of the world. And here I come today to certain characteristics of the teaching material, which one must nevertheless take into account if one wants to become a practical preacher or if one wants to have an effect on people through the teaching material at all.

You see, the greatest harm in today's religious work lies in the fact that the Gospels are no longer taken seriously. I do not mean any slight by this, but I do mean that people are not aware that the content of the Gospels goes beyond our sensory understanding. It is most significant that we can approach the Gospels again through anthroposophy and say to ourselves: an otherworldly content flows in the Gospels. We must understand them, we must do everything possible to really understand them. Today, however, people only criticize the Gospels; they do not really want to understand them, and this criticism is largely based on the fact that one does not take the content of the Gospels seriously at all, but takes it superficially.

I must refer you to the third sentence of the Gospel of John. In this third sentence, one usually hears the following: All things were made through the Word, and without the Word nothing was made that has been made. - What is all included in this third sentence of the Gospel of John! In reality, one would have to say: All things that came into being came into being through the Word, and without the Word nothing of what came into being came into being. This captures the meaning of this sentence. The third sentence points with all its might to what has come into being in the world, to everything that is subject to becoming. And of that which is subject to becoming, it is said, first, that it is tangible. Everything we see as having come into being is created and passes away. And secondly, it is said of this created and passing away that it is made by the word, by the logos.

This sentence would not be there if it were not based on the awareness of a contrast, if it were not subject to the sentence that there is also something in the world that is not created and does not pass away, namely the eternal foundations that merely transform themselves. In our modern education, we have only lost this contrast between what has arisen on the surface and the powers that lie in the depths, which Plato, for example, calls the eternal ideas. We must presuppose these eternal ideas as that which does not pass away and which underlies what has arisen and is passing away, which does not exist in the arising and passing away in the ordinary sense, but subsists.

We must distinguish between existence and subsistence. That which subsists all things is the foundation, that which refers to the Father. We must speak to the community in all popularity in such a way that we bring this Father-God as the content of the absolutely eternal to the consciousness of our community children. That is not as difficult as you think. It is only difficult because today the world is intensively economizing on ideas. I can assure you that the people who understand it most easily are the farmers in the countryside. They understand it immediately, while only the people who have been educated in the current way do not understand it. They do not understand it.

We can learn a great deal by looking at the last remnants of the elementary spiritual that still exist in [unspoilt] human beings. It is relatively easy to convey the most profound ideas to people with an elementary soul life. These ideas are rejected only by those who are spoilt, who have been spoilt for the most part by our schools.

We must understand how to teach people in a popular way the eternal in all things and how to distinguish between what is transient, what has come into being and what is passing away. And we must evoke the idea, in all possible ways and roundabout ways, that the Father-God underlies what is enduring and the Son-God, the Christ as the creative Logos, underlies what is becoming and what is the process of becoming. Therefore, one must also seek understanding of the Father-God before the created and the working of the Christ in the created.

Such things must be worked out again, then we come again to concepts that lie beyond mere scientific concepts. But, my dear friends, you must also be able to speak about them in the right way. You do not learn this through logical speculation, because logical speculation itself suffers from the one-sidedness that it works towards being absorbed once. Logical speculation – if it remains only a matter of speculation – is the worst possible preparation for a sermon. If you want to preach, it is not enough to prepare yourself for the doctrinal content of the sermon; the only possible supplement to this preparation for the content is meditation for the preacher himself.

Anyone who wants to preach must first meditate, that is, call something into their consciousness that brings them into a feeling inwardness so that they feel the God, the divine within them. Those who do not prepare themselves in this meditative way will not be able to let the word resound with the nuance with which it must resound if one is to evoke understanding for what one has to say. You will have to speak of immortality, you will have to speak of the Fall of Man, of Creation, of Redemption and of Grace. But you must not speak of immortality, the Fall of Man, Creation, Redemption and Grace with the consciousness that you have gained from modern scientific education, but you must speak with the consciousness that you have gained from your feeling of the divine existence within you. Then your words will be given the necessary nuance that you need to reach the hearts of those to whom you are to bring the truths about immortality, the Fall of Man, Creation, Redemption and Grace. This is what must be understood by preachers as deeply as possible. They will not come to a deeper understanding of the teaching content unless they prepare themselves meditatively.

The kind of composure that you first acquire in meditation, which brings you to be alone with your whole being – even if only for a short time – that composure is what also prepares you for the proper mood for reading the Gospels. You must assume that only the meditative life can prepare you, on the one hand, for reading the Gospels and, on the other, for the special tone of preaching. This is what the preacher must make a habit of. One should not believe that an understanding of worship, an understanding of the right nuance of preaching, comes through intellectual considerations, through intellectual comprehension of the content of the gospel, but rather that it comes through meditative immersion in the spiritual and volitional element at the same time, which stimulates the human being, thus stimulates the whole human being, and that is what it is really always about.

It is certainly a good thing for the modern preacher to realize, by means of outstanding examples, what inner soul struggles must actually be fought through if one wants to penetrate from what one absorbs today through external education, including external theological education, and what determines the whole form of thought, to a real grasp of the suggested idea about the supersensible.

It is really useful for anyone who wants to become a religious leader today to study such personalities as, for example, Newman, the English Cardinal who started out from Anglicanism and who thus moved within a more modern world view, half consciously, and then fell back into Catholicism, which, even within Catholicism, because such people are only waiting for such people, could make him a cardinal. It is interesting to observe the struggles of such a personality. You see, in the beginning, Newman's struggle was based on wanting to understand Christian truths. But he could not get anywhere with that. In the end, he could not find a way to understand Christian truths in modern terms. He was honest enough not to want to come to the mere “simple man of Nazareth” in Weinel's manner, but there was in him the urge for the supersensible. He could not get along earlier than until he said to himself: Yes, at the starting point of Christianity are not highly educated, scientifically educated people, but there are the fishermen of Galilee, and they actually understood nothing of the sayings they did; they did these sayings without logic, without being imbued with a logical understanding. And then, in fact, everything that is modern theology, which works so hard to be logical, which comes to the point of negation in its criticism imbued with logic, only emerged from the simple words of the fishermen of Galilee. And then Newman comes to say to himself: If there is logic, it can only be born out of illogic, out of that which is lived in such a simple way as Christianity was lived by the people who surrounded Christ Jesus in Galilee. —

And so he comes to a particular conception of the evolution, of the development of that which is experienced [religiously], into the more elaborate. But now he is obliged to take the whole Catholic Church with him, because he remains in the actuality of the unfolding [of religious experience]. Why does he remain? Because he negates the possibility that today, through the logical, one can arrive at the super-logical through beholding. Thus he could, [standing between Scylla and Charybdis,] run the risk, on the one hand, of falling prey to Scylla through a purely rationalistic interpretation, or, on the other hand, of Charybdis through killing the rationalistic way of thinking, but then having to accept the whole tradition and falling back into Catholicism. In fact, everyone who thinks this way falls prey to Catholicism. You only have to consider that people who cannot go along with the contemporary way of entering the supersensible, such as Scheler, who is characteristic of our German education for this matter, fall back into Catholicism. If people seek the supersensible and reject the path that anthroposophy wants to take, [they fall back into Catholicism].

Today, in order to avoid falling between Scylla and Charybdis, we have no other choice than to follow the anthroposophical path, even to accept anthroposophy as a supporting element of religious life, in order to access the supersensible truths. Then you will also find — and this is necessary for you because it occurs in community building — the popular, simple form for that which we cannot do within anthroposophy because something else must come first. We still have to express ourselves too strongly in modern forms of education [for the presentation of supersensible truths], because we speak to those who belong to modern education. But if you are a number of people, then it is quite possible to find the simple form to speak to the people in such a way that the high concepts of the supersensible that have been hinted at become concrete again.

I will only hint at the following. You see, do not disdain to speak to people in such a way that you say to them: Look at the stone, look at the rock crystal, look at a mineral object shaped like this, and you will be able to say to yourself: This mineral object, how was it formed? It has been formed out of the earth; you have no reason to think otherwise than that it has been formed out of the earth. It is a piece of the earth, the earth can create such forms, that is a piece of the earth. But now look at the plants; look at what you can always see around you. Can you imagine that the earth produces plants [on its own]? No; what the earth has as seeds within itself must wait until spring comes, until the sun's rays penetrate from outside, and when the sun's rays lose their strength, the earth also loses the strength to produce plant growth. Look at the growth of plants, and you will notice that when plants try to survive the winter season, they take on a woody, mineral quality; they become trees, which in turn lose the sprouting and budding power in their wood, and take on something of the mineral world themselves. The Earth could never produce what is plant-like out of itself; for that it needs what surrounds the Earth. It is necessary to rise above this, to really teach people that the earth could only be a rocky body if it had only its own forces, but that it would never have vegetation and would be permeated by it if the earth did not form a unity with the cosmos, if the cosmic forces did not play a role and have an effect on the earth. The earth would not have a plant kingdom without the spatial heaven.

And if it was possible in ancient times to teach the slave masses in ancient Egypt such truths as, for example, the transition from solar power to the power of Sirius, if it was possible to teach people that at that time, then we need not despair that today, when we can speak to the simplest people about the fact that the Earth owes what it has as a vegetative being to the extraterrestrial cosmos with its forces. And so we can rescue human beings from their tendency towards the merely earthly by teaching them to feel what the earth draws from the cosmic heavens.

I therefore believe that we must work towards directing the soul's gaze to the whole of cosmic space, and that this can be achieved simply by considering the plant world in a way that can be understood by everyone. It is of great help to us to realize how completely innocent nature actually is. It is impossible to speak of anything in the mineral or plant world that is guilt or sin. And if we work through these concepts well, if we really present the innocence of nature and the possible becoming guilty of man in a concrete way, then we can work out what leads people to understand that something comes into the world with man that cannot be found in space at all. Once man has understood that plants owe their existence to space and are innocent, then we have a way of realizing that that which can make man guilty cannot come from space at all, that we are all compelled to seek the essential soul of man outside of space. We must seek this way to go beyond space. And you see, when we have found the way to go beyond space, then we will find further ways.

You can see how difficult it has become for people with a modern education to go beyond space, from the fact that the most intelligent people in the 19th century opposed the idea of immortality on the grounds that souls would have no place in the universe. They could not get beyond the spatial with the concept of the soul. With the concept of the soul, one must get beyond the spatial. And when one has come this far, one turns one's attention to the animal world and tries to bring to life a concept that one gets there, which not only seizes our imaginative life but also our deepest feelings.

We find that minerals and plants cannot become guilty, but they cannot suffer either. Man must suffer, but can also become guilty. And then we turn our gaze to the animal world; they cannot become guilty either, but they must suffer. And when we gradually learn to understand repeated lives on earth, especially when it is not a theory but a clear understanding, when we feel that there is a connection between guilt and suffering, even if it is not trivially practical, and we just cannot find this connection because we direct our attention to innocent nature and would also like to harness man to this unity of innocent nature, then the great world tragedy becomes clear to us, which consists in the fact that we have chained the animal world to us, that the animals must suffer with us, although they cannot be guilty. Then one arrives at the tragic realization that the animal world exists because of man, must share in his suffering, although it cannot be to blame. Feel this concept through, empathize that the animal world shares in evil, although it cannot go along with evil.

When we form a vivid picture of evil in this way – a picture that is also intuitive – we come into contact with the world. We only have to feel the tragedy of existence in the world, which consists in the fact that the animals around us suffer with us, and then we come to realize that there are duties that go beyond the ordinary legal obligations. This is a point where you can lead the human being completely out of the immediate sense world. For in the immediate sense world you find nothing but the legal concepts that regulate the sensual, the external relationships between human and human. The obligation to redeem the animals comes to us from a completely different world. We cannot do this at all in our present existence. We cannot do anything in our present existence to redeem the animals that suffer for our sake. We can only redeem them if we look ahead to a final state of the earth that no longer prevents us from intervening in the laws of nature to relieve the suffering of the animal world. And so we are moving towards understanding a final state of the earth, in which physics has no right to interfere. We are expanding that which lives in us humans to include an understanding of the interconnection of the world.

We must speak to the people of today, because if we speak in terms of the old religious ideas, people will object that from a scientific point of view none of this is possible. But we must try to find such a way that simply cannot be said by science. Because the suffering of the animal world is there, without the animal world being able to be guilty. And here we come directly to the transition; the possibility exists of knowing something about supernatural obligations, or rather, extra-terrestrial obligations, about duties that can be fulfilled when the earth has found its end, the end of its present physical state. We will be able to lead [people] to an understanding of this state of the earth by overcoming purely scientific thinking in an appropriate way.

But we cannot do this if we merely appeal to people's selfishness in our preaching. And that is what has gradually arisen in humanity and has actually made religious conviction so difficult that today, with the best sermons, we basically appeal to human selfishness; and that has come about because we only speak of immortality and not of being unborn.

What is the situation regarding immortality? From anthroposophy it becomes clear. It becomes clear through knowledge. But how does today's preacher speak about immortality? He shakes up — look at the facts — the selfish needs of people, and in doing so he speaks entirely to the deepest soul egoisms; and he would not reach the hearts at all if the desire did not beat towards him: I may not perish with death. Of course, man will not perish with death. But this view must not arise from desire. The preacher does stir up these desires; he speaks to desire and fear, even if he does not do so consciously, because that is how he is accustomed to speaking. You cannot speak of life before conception in the same way. You cannot speak of life before birth from an egoistic point of view; you can make a person indifferent to it, because deep down he does not care about it. Since he is experiencing existence, he is not interested in whether he has lived before. This interest must be instilled in man, and that can only be done by awakening in him the consciousness that he has been given a mission with his earthly existence, that he is a co-worker in the divine world order, which could not achieve its goal if it had to work without the sensual world. That the Deity has released man, that is one thing. What can be grasped is that the human being experiences freedom, which he could not experience if he had not descended into the body. We have to present the human being as something that has been sent down by God. Without realizing the pre-existence, you do not come to a sermon that takes hold of the whole person and not just the desiring person. And that is a great defect of our [present-day] preaching, that it appeals to the desiring on the one hand and to the fearful on the other, and not to that which represents man as an image of the Godhead, which has released man to work in earthly existence.

You see, that word that comes to us from ancient times, that plays such a great role in the Catholic Church, the Gloria, is inserted into the mass between the Gospel and the offertory. Gloria in excelsis Deo – Glory be to God in the highest, and peace on earth, and goodwill toward men. – This is how it is translated in modern times. Now this translation is somewhat misleading, because the concept of glory is not based on the concept of being worshipped; rather, it is based on the same concept as the Greek exusiai: the concept of shining outwards, of revealing itself. And the saying actually means: May the Divine in the Heights reveal Itself, and on earth may Its reflection be the peace of men of good will. — We must arrive at a new concept of glory, then we will also come to an understanding of these things.

Just think how terribly blasphemous it actually is when the Gospel of the Blindborn is translated: Why was this man born blind? Did he sin or his parents? — And the answer: Not he has sinned nor his parents, but the works of God shall be made manifest in him. Is this not blasphemy, that the man born blind was healed so that the works of God might be seen in him? While it is always translated that the works of God are revealed through him, the truth lies in the fact that he preformed blindness for himself in a pre-existent life, so that God might be revealed in him.

We must eliminate this erroneous concept, which appears in many forms; then we can begin to make it clear that the human being stands as an image of God, that he is there to allow the Godhead to work in him. We cannot arrive at this understanding if we rely only on the hope of a post-existent life and not on pre-existence. We must grasp radically that we are here on earth the continuation of the pre-existent life, not merely the beginning of the post-existent life, and that human minds cannot find the way to selflessness if we speak only of immortality and not of pre-existence. These things must be the subject of glowing preaching, then there will be a possibility of reconnecting human consciousness to the supersensible; and then the rest will follow of itself.

You see, if you want to arrive at a concept such as that of Creation, then you have to evoke in people an awareness of the following: if you look at the mineral nature today, you see that the law of the conservation of matter and of force prevails in it. And this world that we are looking at seems to be eternal. But if you realize that this world is only in space and that only minerals from the earthly and plants from the extra-earthly space have been added to space, that something is already coming in with the animal from a pre-earthly state – because what is natural law on earth today cannot of course, cannot make the animal into a human being – if you realize that the laws of nature themselves have a beginning, then you will be able to understand that the concept of creation also includes the emergence of the laws of nature, whereas today we simply extend the laws of nature forward and backward into infinity. This is how we arrive at the concept of creation. It is intended to draw attention to something that can prove to you that, when speaking to simple minds, one can always find a certain understanding for the highest things. When I was young, if one went to an Austrian farmer who had not been educated at school but had only learned to read and write in his village school and spoke to him about nature as one had learned at school, he would stare at one. He could not reconcile this concept of nature with what he knew at all. You couldn't say to him in the usual way, you look at nature, it produces plants and animals, it is beautiful, nature appears in the light - and so on; you might as well have said something Chinese. There was an Austrian dialect poet who used the word “d'Naduar”. But when the Austrian farmer, who had only learned to read and write, who had no sense of the concept of nature as it appears in modern science, spoke of nature, he had a different concept of nature. For him, “nature” was the male seed and without this connotation he could not understand the word nature. He understood that what lives innocently in nature is in him, but it is drowned out in him by what can become guilty. He regarded nature as a part of himself, which is connected with it if one can speak of birth, and he also had the concept that something else enters into man at birth than nature, which is why he calls the male seed nature, the natural thing, however, that is connected with being born. He had this mysterious connection between our being born and being a work of nature.

And as is the case with this striking concept, if one only seeks, even if one wants to move on to the concept of creation, one can still find the possibility of connecting to concepts that are understandable to the simplest mind. The concept of creation can become something thoroughly understandable, but one must really try to move beyond what modern education gives us with good will. And so one gradually comes to make man understand that the creation of man comes before the creation of nature, that man has entered the world at a time when nature had not yet taken effect, when there was no such thing as heredity, fertilization and so on. One returns to a state where heredity and fertilization did not yet exist, where our present world was not yet an external world order, where the apostasy of the spiritual beings could take place, which then later dragged man along with them; one returns to a state in the pre-natural time, where the fall into sin was not yet a possibility for man.

One can and must come to these things if one wants to find a content for the sermon. For this it is not enough for you to present these concepts of the Fall, redemption, and so on, to people in a theoretical way. You will see that if you only count on formal understanding, if you count on mere doctrinal content and not on varied repetition, then you will not be able to hold the community together. If you count on varied repetition, then you can hold the community together. Then you also bring them to an understanding of grace, then you also bring them to the possibility of understanding a new sense of freedom, and you can teach people that man can come to develop, at least in his consciousness, concepts of the innocent and of non-evil [...] gap], freedom [... gap], and that through all our efforts we can indeed become good people inwardly, but that we can only find our connection to the world of the good when grace is at work, when grace comes to meet us.

I can only hint at this, because I don't have the time to discuss these things properly. But to put it briefly: there are ways, if only they are sought, to get out of the conceptual system of today's education and into a fully human system of ideas that has access to the supersensible world; and to do all this, it is absolutely necessary to allow oneself to be fertilized by anthroposophy in a certain sense. People are quite capable of understanding what you say if you find the right tone by first putting yourself in a meditative state.

In recent times, there has been too much abstract, lifeless preaching. And you see, I can say this to you for further reflection — I do not want to impose it on you like a dogma — I can only say: the worst manner of preaching is to stick to abstractions and then become unctuous. To believe that one speaks to the heart by presenting the abstract in a very inward way is poison for the heart. If one speaks of the “simple man of Nazareth”, if one tries to preach about Christ without taking the supersensible into account, if one allows everything Christian to rest, as it were, on his humanity, and wants to teach this to people by adopting an untrue sentimental tone, then one poisons the minds, because then one lives untruthfully about that which should permeate the sermon.

What should permeate the sermon through the feelings is the connection between the preacher and the supersensible content and impulse of the world itself, and the supersensible content and impulse is never given through the abstract. The preacher must be deeply imbued with the humility that the mere use of logical reason is itself a sin, and that the pursuit of science in modern times is killing the religious, that we must redeem the world from the scientific view through religion, that it belongs to the religious to overcome science, and that it is a commandment of Christ Jesus himself to overcome science, that Christ Jesus lives among us precisely for this reason, and that we express his mission to overcome science when we connect with him.

On the one hand, we must be clear about one thing: the human being must work in the world, and so he must already sin by grasping the world with his senses. We see sin as being necessary. And we see that the pendulum, because there is rhythm in the world, must swing to the other side, to the side of redemption from natural science. We will not be able to eradicate it, because we recognize the necessity for man to make the acquaintance of Ahriman, but we must realize that the pendulum must swing to the other side. But we must realize the rhythm, that only in a state of equilibrium can the two things work together. And for that, you see, I must draw your attention to something that may surprise you, but which must enter your consciousness if you want to find the necessary tone for a future sermon.

You see, we actually live today in a consciousness that is a kind of continuation of the ancient Persian world consciousness, which lived in Ahriman and Ormuzd. In Ahriman, he sees the evil god who opposes Ormuzd, and in Ormuzd he sees the good god who destroys the works of Ahriman. It is not known that the ancient Persian was aware that one must follow neither Ahriman nor Ormuzd [alone], but their interaction. And their interaction manifests itself in a figure such as Mithras. Ormuzd is a Lucifer-like figure who frees us from the world when we surrender to her, who wants to snatch us from heaviness and let us burn in the light. Man must find the way between light and heaviness, between Lucifer and Ahriman, and therefore we must have the possibility to think not in any dualism, but to think in the Trinity. We must have the possibility to say: the Persian duality of Ormuzd and Ahriman is today Lucifer and Ahriman, and the Christ stands in the middle of them, the Christ is the one who brings about the balance. Now all religious development so far, especially the theological, has set up a very pernicious equation, it has brought the Christ-figure as close as possible to the Lucifers. It is almost a resurrection of the old Persian Ormuzd when one experiences how Christ is spoken of today. One always thinks only of duality, thus of evil in contrast to good. The world problem is not solved by duality, but solely and exclusively by the Trinity. For as soon as you have duality, you not only have good and evil, but you have the battle between light and darkness, the battle that must not end with the victory of one over the other, but must end with the harmonization of the two. That is actually what must be brought into the concept of Christ. It is not for nothing that Christ sits with the tax collectors and sinners.

You see, my dear friends, the world in which we live has come about in such a way that it was originally formed by all the influences that were at work in the configuration that we experience as the echoes of race, as the echoes of the individual peoples and the like. Consider this world as it emerges from the element of birth, and consider the mission of Christ. The mission of Christ is to overcome all this naturalness, to plant the love of universal humanity in the place of racial life. That which was there at the beginning of the earth, the Adamite, is to be eradicated by Christ. The particularism of a nation, the national egoism, is to be overcome by the Christ, by the general humanity. Redemption does not consist in being in an equally real way as the natural itself, working against the natural, but in taking up the natural and bringing about a balance between the purely spiritual and the natural.

The concept of Christ has not yet been worked out in its purity between Ormuzd and Ahriman, between Lucifer and Ahriman. The concept of the Christ must be grasped as that which leads us to harmonize the opposing poles. For general humanity, human love, is something other than what arises out of families, peoples, races, nations, and so on. But the one is not to be eradicated by the other; rather, race and individual must be harmonized. The mission of Christ on earth will only be understood when it is known that the Father God is connected with the eternal alone, not with the created and the passing; the Christ impulse has come into temporality because it is connected with the created and the passing, and it makes the temporal into the eternal.

We must learn to take literally again what is written in the Gospels: Heaven and Earth will pass away, but my words will not pass away. - Let us translate it into a language that can be spoken today. That which the expanse of space - heaven in the external spatial sense - evokes through the stars in the plants of the Earth, that which the Earth itself brings forth in the minerals, that is, the whole earthly world, will pass away. But when it has passed away, when plants and stones have passed away, then, after this earth has disappeared, that which has come to earth in the Christ will live, that which lives on in the word. And when the Christ is taken up in our word, then, after the destruction of the earth, that which is alive in us through the Christ will continue to live in time, according to the Pauline word: “Not I, but the Christ in me.”

We must rise to the belief that the laws of nature are not eternal, but that the earth will come to an end, and that what exists can only continue to exist because a creative force will carry it beyond when our earth has perished. Stone and plant will perish, but what is in us must not perish, it must be carried out, and that can only be done if the Christ is in us. Only the animals will come with us, and we will then have to release them. Because they are on earth because at the moment when the possibility of becoming sinful entered the world, they were at a stage of development where they had to be seized by that which was only suitable for people. Before this possibility of sin entered the world, there could be no suffering in the world. Minerals and plants do not need to suffer as such, but minerals and plants will pass away. Animals were at a stage of development when they were dragged along by people into suffering. They must be released from it again when this stage of development is over and the earth no longer exists. The laws that now rule our natural world will then rule the world of the soul, which we now only experience inwardly. We cannot comprehend this if we do not also know that man came before the earth.

We must open up access to understanding of these things to people. This must be reflected in our preaching. You do not need to believe that what I have said today you have to say to the congregation in similar words. But you must understand it, then it is already alive in your sermon, even if you preach in the simplest way. For there is not only the ponderable understanding of things, which consists in your mouth speaking and your ear listening, but there is also the imponderable understanding that works from person to person.

Unfortunately, I could only give you these few hints, my dear friends, but I hope that you will have heard many things in my words that want to come from the human being. Without this will, we will not make any progress. It is not a matter of merely stimulating our intellect; we must stimulate the whole human being.