{"corpus":"steiner","locus":"GA 117/1909-11-14/p005-p014","extent":"range","passage_number":5,"through":14,"paragraph_count":10,"first_locus":"GA 117/1909-11-14/p005","last_locus":"GA 117/1909-11-14/p014","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"III. The Gospels","date":"1909-11-14","location":null,"alignment_confidence":"high","alignment_reason":"beads:identity","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"edition_coverage":{"de":["original"],"en":["English"]},"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"witness_completeness":{"ratio":1.04,"band":"comparable","note":null,"word_count":9686,"original_word_count":9316,"may_be_abridged":false},"site_heading":null,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p005-p014","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p005-p014.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14#p005","word_count":2971,"quote_safe":true,"passages":[{"passage_number":5,"locus":"GA 117/1909-11-14/p005","text":"Now you know that this Christ event for humanity is described in four documents, in the so-called four Gospels. You are all familiar with these four documents and have certainly followed them in a variety of ways. These four documents, the Gospel according to Matthew, the Gospel according to Mark, the Gospel according to Luke and the Gospel according to John, have met with the most diverse fates in the course of human development since the founding of Christianity. Great transformations have taken place in the judgment and position of man regarding these four documents. If we ask ourselves first how these four documents appear to today's man, even to today's theologian, the answer is quite obvious. One says to oneself: First of all, we have the three documents of the Gospels of Matthew, Mark and Luke. They at least agree – so the general opinion today – on some points. But the fourth, the Gospel of John, is quite different from these three documents. At first, this Gospel of John makes such an impression on people that they say to themselves: If we take the first three Gospels as historical documents, as descriptions of the life of Christ Jesus, then the fourth document contradicts the first three so fundamentally that we cannot take this fourth as a description that corresponds to the historical facts. Thus, the opinion exists that this fourth document is merely a writing that arose from the confession of a man who was faithfully devoted to the mission of Christ Jesus, a kind of hymn that arose from the heart to express in an enthusiastic way what the narrator had to say. The other three gospels are also called the canonical gospels because they attempt to provide a kind of historical picture and because it is believed that they reflect the historical facts to a certain extent. However, if one wants to look for contradictions that the external mind, bound to physical conditions, seeks, then the first three gospels truly present such contradictions. For should there be no contradictions in the fact that the Gospel of Matthew tells of the birth of Jesus in Bethlehem, tells of the flight to Egypt, of the appearance of the Magi from the Orient, whereas the Gospel of Luke tells of a journey to Bethlehem, but completely omits what is told in the Gospel of Matthew about the Magi, that the flight to Egypt is kept secret and so on? We do not want to go into the details of the three years of Christ Jesus' ministry. We could find contradiction upon contradiction.","text_trust":"verbatim","quote_safe":true,"word_count":433,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p005","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p005"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":6,"locus":"GA 117/1909-11-14/p006","text":"Now one could raise the question: How has the development of the judgment about the Gospels actually progressed over the course of Christian times? Was it always the case that people looked at the Gospels and saw contradictions in them above all else? We must be clear about how this development of judgment about the Gospels has taken place. It is not so very long ago that people have had access to the Gospels as they do today. They have only been available to the general public for a short time. Before the invention of the printing press, the Gospels were basically only in the hands of a few people, and truly not of the most ignorant, but of those people who had studied them in the most erudite way, who had made them the subject of their lives. And it is not the case that the further back in time we go, the more and more people said: There are contradictions – but the opposite is true. The further back we go, the more it appears that these contradictions were not perceived, that people had the four gospels next to each other and did not see the contradictions. The whole mood that people had towards the Gospels was quite different in the first Christian centuries. If we wanted to characterize this mood, we would have to say that the people of the first Christian centuries were filled with tremendous reverence for what is described in the Gospels. This whole mood was permeated by looking up to the great figure of Christ Jesus.","text_trust":"verbatim","quote_safe":true,"word_count":263,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p006","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p006"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":7,"locus":"GA 117/1909-11-14/p007","text":"So how were the Gospels perceived? How did people perceive the fact that the Gospel of Matthew tells a different story than the Gospel of Luke? They perceived it similarly to how someone today - I have already used the comparison in the various lectures that have been given here and there - photographs a tree from one side. A photograph like this gives a view of the tree. If you went among people with it and wanted to create an impression of the tree based on it, this impression would be highly one-sided. And you could hope to create a more accurate impression of the tree if you photographed it from four sides. Then you would show four pictures of the one tree. These would agree with each other very little, they would be very different. Nevertheless, no one would have the feeling that it could not be that these four photographs were the pictures of a single tree. Everyone would say: I can only get a somewhat complete picture of the tree by having seen it from four sides. That is more or less how people in the early centuries of Christianity felt about the Gospels. They said: the whole great event is described from four sides, and we get a complete picture of it when we really take these four descriptions together and thus, so to speak, get an overall view. But then we must be clear about how these four descriptions from the sides actually relate to each other. The great event is indeed described from four different points of view. If we want to understand what each individual point of view describes, we must first realize the following.","text_trust":"verbatim","quote_safe":true,"word_count":283,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p007","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"discrepancy","checked_against":["GA 117/1909-11-14/p007"],"missing_from_translation":[],"present_only_in_translation":["Christ"],"bead_confidence":"high","bead_length_ratio":1.02,"likely_cause":"unresolved","note":"NAME MISMATCH between this English passage and its German counterpart. A name the German carries is absent here (or a name appears here that the German does not carry). Two things cause this and they need telling apart: the translation really drops or reassigns what the original distinguishes, OR the paragraph alignment paired the wrong passages. `bead_confidence` does NOT settle which: this corpus's embedding aligner pairs topically-related paragraphs at full confidence, and a sampled high-confidence mismatch proved to be a wrong pairing. Read the German passages listed and confirm they are counterparts BEFORE drawing any conclusion about the translation."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":8,"locus":"GA 117/1909-11-14/p008","text":"We have before us an enormous individuality, Christ Jesus, an individuality of whom we know from descriptions already given here that he descended from the spiritual world and appeared in Palestine at the beginning of our era. What came to earth as an individuality now appears as a great, all-embracing ideal for every single human being. The individual human being strives upwards, as it were, intuiting that perfection in an individuality that is expressed in the Christ Jesus, and strives towards this ideal. Now, in the beginning, man sees what he can regard as his striving in intellectual, moral and so on. But he sees even more when he enters into what we call the spiritual-scientific movement. There he sees the development into the spiritual world. He knows that man can grow beyond his ordinary self, that he can grow to see into the spiritual world, that he can develop his spiritual senses in order to live up into the spiritual world. That is what man recognizes. In the essay “How to Know Higher Worlds” you have described one side of this upward life, of entering into the spiritual worlds, in which you have described what is called “splitting of the personality”. When a person develops spiritually so that he gradually grows into the spiritual worlds and becomes a seer himself, something similar to a kind of splitting of the personality does indeed occur. Three forces are initially expressed in the personality: thinking, feeling and willing. These three forces are, so to speak, united in the ordinary person; they work together, thinking, feeling and willing. You go out into the meadow, see a flower, that is, you have an idea of the flower; you have thought. You like the flower; you call it beautiful, that is, you have felt. A feeling has connected with thinking. You pluck the flower and take it home, that is, you have desired it. And so the entire outer life of man actually flows. He perceives, thinks, feels and wills, and the three go into each other. Perception gives rise to feeling, feeling to will or abhorrence and the like. When man now develops upward into the higher worlds, develops himself to clairvoyance, to participation in the spiritual worlds, then a splitting of these three forces takes place. In him who has reached a certain level of clairvoyant consciousness, not every thought evokes a feeling, but the thought occurs in isolation, and the feeling can occur in isolation and the will can occur in isolation. And precisely because he is divided into three beings, so to speak, whereas otherwise thinking, feeling and willing are only powers in his soul, man must become all the stronger in his individuality. He must not only then balance three powers, but become master of three beings, of a willing being, of a feeling being, of a thinking being. He must be the leader of a band of these three entities. He must create order; he must rule them, otherwise something evil will happen: the will will pull him in one direction and the intellect in the other, and he will then really be split and no longer find his way. Therefore, man must grow strong within himself, become powerful, so that he can be master in the entities that have become his soul forces. When man therefore develops upwards into the higher worlds, he splits himself, so to speak, into three different entities. When the entities come to meet us from above out of the spiritual worlds and one sees them in their actual entity, which one can only recognize through spiritual vision, then they appear from the outset sharply separated as thinking beings, volitional beings and feeling beings. That is what man develops them into.","text_trust":"verbatim","quote_safe":true,"word_count":627,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p008","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p008"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":9,"locus":"GA 117/1909-11-14/p009","text":"This was particularly the case with the great individuality who came to us as the Christ. Therefore, those who first described the Christ said: You cannot describe the Christ by choosing only one point of view; you have to describe him as you first see a thinking, wisdom-filled being, then as you see a willing being, and then as you see a feeling being. He must be described from the point of view of wisdom, from the point of view of will, from the point of view of feeling. That is how one must describe him, people said. And they were especially prepared for this by the whole education that was customary in ancient times. If a person was to be developed at all into the higher worlds - today something different is needed for the first steps of attaining higher knowledge; in ancient times a different approach was taken - when someone was ripe to be led up, so to speak, to be made a citizen of the spiritual worlds, it was said: Well, he is ripe to be led up into the higher worlds. But let us take a closer look at him! Should we particularly develop wisdom or thinking powers or will in him?","text_trust":"verbatim","quote_safe":true,"word_count":207,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p009","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p009"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":10,"locus":"GA 117/1909-11-14/p010","text":"In the old secret schools, not all powers were developed equally. Depending on the karma of the person concerned, one person's thinking was developed to the point of clairvoyance, another's feeling to the point of clairaudience, and a third's will to the point of magical power. Therefore, in the old secret schools there were three classes of developed abilities, those pupils who had developed especially the ability to see through illumination, to see the spiritual world with wisdom - these were the people in the mysteries who were asked when one wanted to know how things are in the higher worlds and how they are connected according to law. If we want to use a trivial expression today, we can say that they were the experts of knowledge within the mysteries. Then there was another class of initiates. In these, feeling was particularly developed. In order for this feeling to be particularly developed, they refrained from training in knowledge and will, and developed feeling in itself. When feeling is particularly developed in a person, then, as a result, he becomes a healer, a physician, something that is almost no longer known today. For in ancient times the physician had exerted a spiritual influence proceeding from the spheres of feeling, and had healed the receptive soul by means of a more highly developed feeling than exists today. This was the second class of initiates. They had trained their feeling to the highest willingness to sacrifice, to the surrender of all the powers they had within them. They divided the work among themselves. If someone wanted to know what was wrong with someone, they went to those who had developed the wisdom. They determined what was wrong and what needed to be done. Then came those who could not say what was wrong with the sick person because they had not developed the ability to think; but they came and sacrificed their strength because they had developed the powers of feeling. At the same time, these were the people who also had other functions, who showed their willingness to make sacrifices in the event of accidents or similar occurrences. The third category of initiates were the magicians. These were the ones who had developed the sphere of will. They had to take the external measures. The magicians had developed the powers of will and were able to carry out the task at hand. So there were three types of initiate: initiates of thinking, initiates of feeling, and initiates of willing. And a fourth class or category consisted of those in whom an attempt had been made to develop something of each of the three remaining faculties: something of thinking, something of feeling, and something of willing. Therefore, they did not advance as far as the others in any one sphere, but they showed how, with a certain initiation into the three spheres, things are connected. Thus there were powerful initiates of wisdom, powerful initiates of sacrifice, powerful initiates of magistery, and a fourth category, which had something of each of the first three.","text_trust":"verbatim","quote_safe":true,"word_count":511,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p010","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p010"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":11,"locus":"GA 117/1909-11-14/p011","text":"When now the Christ Jesus was to be described, so to speak, from all sides, there were found - this can be explained in more detail another time, today it can only be done in broad strokes - four people who now described the abilities that were naturally united in him from their four points of view. One of them, for example, was particularly initiated into the secrets of thinking. He described the Christ Jesus from the standpoint of the one who could understand him particularly well, an initiate of wisdom. He left out the other sides. Another was an initiate of feeling. He described the Christ Jesus from the standpoint of feeling, as a physician, so to speak, as a healer. A third was an initiate of magisterial power. He described the powers that the Christ could unfold to organize all of humanity. And a fourth was an initiate of the fourth class, in which the powers worked together, working in harmony. He described primarily the human work of Christ Jesus. He did not see the full power of wisdom, of sacrificial service, nor the mighty magic strength of the willpower of Christ Jesus; but he saw how the three powers of thought, feeling and will were harmoniously combined in Christ Jesus. He described the human Christ Jesus.","text_trust":"verbatim","quote_safe":true,"word_count":219,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p011","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p011"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":12,"locus":"GA 117/1909-11-14/p012","text":"Thus we have described the Christ Jesus to four initiates. The one who described the Christ Jesus as an initiate of wisdom was the writer of the Gospel of John; the one who described him as an initiate of feeling was the writer of the Gospel of Luke ; the one who described him in terms of magical power, that was the writer of the Gospel of Mark; and the one who described the harmonious synthesis of the lower three human members, that was the writer of the Gospel of Matthew. Thus each described that in Christ Jesus in which he was initiated.","text_trust":"verbatim","quote_safe":true,"word_count":103,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p012","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p012"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":13,"locus":"GA 117/1909-11-14/p013","text":"Thus we shall understand that we can gain a complete picture of Christ Jesus through the four Gospels, in that they describe what was particularly close to the four personalities on which they are based. Anyone who has the necessary reverence for such a great individuality as the Christ will say: Precisely because of this I can gain a comprehensive picture, that the writers of the Gospels, each one, gave the best they could give. But that is why it is also necessary that you do not always take what is said in spiritual science in reference to the four Gospels, to the fourth for instance, or the third, or the second, or the first, as if you had the whole truth about Christ Jesus in each such chapter. It could easily have been thought from the various lectures that have been given here and there: Now the Christ Jesus has been described, and at most it would still be interesting to describe him with reference to another gospel. It is not so. One gets only the picture from one side, if one describes the Christ Jesus according to one gospel. We must wait until, in the course of our spiritual movement, the Christ Jesus has been described in connection with all four gospels. Only then will you have all the secrets that can be said about him.","text_trust":"verbatim","quote_safe":true,"word_count":228,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p013","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p013"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}},{"passage_number":14,"locus":"GA 117/1909-11-14/p014","text":"Now we will have to start from a certain one-sided description in order to gather together, so to speak, a picture of Christ Jesus, but in such a way that you really have to keep to what has just been said. You must not go away today from the lecture and say: Well, now we have the truth in these matters - but you must say to yourself: It has now been described from one point of view and the other must be added and must be illuminated with what is said from other points of view.","text_trust":"verbatim","quote_safe":true,"word_count":97,"url":"https://anthroposophy.ai/v1/steiner/en/ga/117/1909-11-14/p014","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Steiner Online Library","identified_edition":"SOL2024","book_title":"Deeper Secrets of Human Development in the Light of the Gospels","publisher":"Steiner Online Library","publisher_inferred":true,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA117/English/SOL2024/19091114p01.html","evidence":"lecture_page_line","publisher_note":"The publisher is inferred from the edition code in this lecture's source URL, not stated by the source page. The translator IS verified for this lecture: its own source names the translator (evidence: the lecture's page, rsarchive's lecture list, or the cover of the book it was published in), and that page's text was matched against this unit (see match_score and source_url). Cite the translator with confidence; attribute the publisher only as probable."},"entity_parity":{"status":"ok","checked_against":["GA 117/1909-11-14/p014"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. This block is about the translation as a WITNESS: who made it, and whether it carries the same names as the original. See witness_completeness for how much of the original this witness holds."}}],"witnesses":[{"lang":"de","edition":"original","is_original":true,"is_default_edition":true,"first_passage":1,"last_passage":42,"passage_count":42,"word_count":9316},{"lang":"en","edition":"English","is_original":false,"is_default_edition":true,"first_passage":1,"last_passage":42,"passage_count":42,"word_count":9686,"completeness":{"ratio":1.04,"band":"comparable","note":null}}],"aligned_witness":{"status":"aligned","lang":"de","edition":"original","confidence":"high","passages":[{"locus":"GA 117/1909-11-14/p005","passage_number":5,"text":"Nun wissen Sie ja, daß dieses Christus-Ereignis für die Menschen geschildert wird in vier Urkunden, in den sogenannten vier Evangelien. Diese vier Urkunden, Sie kennen sie alle und haben sie in der verschiedensten Weise gewiß verfolgt. Diesen vier Urkunden, dem Evangelium nach Matthäus, dem Evangelium nach Markus, dem Evangelium nach Lukas und dem Evangelium nach Johannes ist es in der verschiedensten Weise ergangen im Laufe der Menschheitsentwickelung seit der Begründung des Christentums. Große Umwandlungen hat erfahren das Urteil und die Stellung des Menschen zu diesen vier Urkunden. Wenn wir uns zunächst fragen, wie dem heutigen Menschen, selbst dem heutigen Theologen, diese vier Urkunden erscheinen, so liegt die Antwort ziemlich nahe. Man sagt sich: Da haben wir zunächst einmal die drei Urkunden der Matthäus-, Markusund Lukas-Evangelien. Sie stimmen wenigstens — so ist das heutige allgemeine Urteil - in einigem überein. Aber ganz verschieden von diesen drei Urkunden ist die vierte, das Johannes-Evangelium. - Dieses Johannes-Evangelium wirkt zunächst auf den Menschen so, daß er sich sagt: Wenn man die drei ersten Evangelien nimmt als historische Urkunden, als Schilderungen des Lebens des Christus Jesus, so widerspricht die vierte Urkunde so wesentlich den drei ersten, daß man diese vierte nicht als eine Schilderung nehmen könnte, die den historischen Tatsachen entspricht. - So besteht die Meinung, als ob diese vierte Urkunde nur wäre eine Schrift, herausentsprungen aus dem Bekenntnis eines treu der Sendung des Christus Jesus ergebenen Mannes, eine Art Hymnus, entquollen dem Herzen, um in begeisterter Art auszudrücken, was der Schilderer zu sagen hatte. Die drei andern Evangelien nennt man auch die kanonischen, weil man versucht, eine Art historischen Bildes zu geben und weil man glaubt, daß diese in einer gewissen Weise wiedergeben die historischen Tatsachen. Wenn man sich aber an Widersprüche, die der äußere, an die physischen Verhältnisse gebundene Verstand sucht, halten will, so bieten wahrhaftig die drei ersten Evangelien auch solche Widersprüche dar. Denn sollten es keine Widersprüche sein, daß im Evangelium des Matthäus erzählt wird von einer Geburt des Jesus in Bethlehem, erzählt wird von einer Flucht nach Ägypten, von dem Erscheinen der Magier aus dem Morgenlande, daß dagegen erzählt wird im Evangelium des Lukas von einer Reise nach Bethlehem, aber vollständig verschwiegen wird, was im Matthäus-Evangelium erzählt wird von den Magiern, daß da verschwiegen wird die Flucht nach Ägypten und so weiter? Auf die Einzelheiten der drei Wirkensjahre des Christus Jesus wollen wir dabei gar nicht eingehen. Widerspruch auf Widerspruch könnten wir da finden.","text_trust":"verbatim","quote_safe":true,"word_count":404,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p005"},{"locus":"GA 117/1909-11-14/p006","passage_number":6,"text":"Nun könnte man die Frage aufwerfen: Wie liegt denn eigentlich die Entwickelung des Urteils über die Evangelien im Laufe der christlichen Zeiten? War das immer so, daß die Menschen die Evangelien angesehen haben und darinnen vor allen Dingen die Widersprüche gesehen haben? - Wir müssen uns klar sein darüber, wie diese Entwickelung des Urteils über die Evangelien vor sich gegangen ist. Daß die Menschen die Evangelien so zur Hand haben wie heute, das ist ja noch nicht lange her. Verbreitet innerhalb der allgemeinen Menschheit sind die Evangelien erst kurze Zeit. Vor der Erfindung der Buchdruckerkunst waren die Evangelien im Grunde nur in den Händen weniger Menschen und wahrhaftig nicht der unverständigsten, sondern derjenigen Menschen, die sich in der allergelehrtesten Weise damit befaßt haben, die eine Angelegenheit ihres Lebens daraus gemacht haben. Und es ist nicht so, daß da etwa immer mehr und mehr, je weiter wir in der Zeit rückwärtsgehen, die Leute gesagt hätten: Da sind Widersprüche -, sondern das gerade Gegenteil ist wahr. Je weiter wir zurückgehen, desto mehr zeigt sich, daß diese Widersprüche nicht empfunden werden, daß man die vier Evangelien nebeneinander gehabt und nicht die Widersprüche gesehen hat. Die ganze Stimmung, die die Leute gehabt haben gegenüber den Evangelien, war in den ersten christlichen Jahrhunderten ganz anders. Wollten wir diese Stimmung charakterisieren, dann müßten wir sagen, daß die Menschen der ersten christlichen Jahrhunderte erfüllt waren von einer ungeheuren Ehrfurcht gegenüber dem, was geschildert wird in den Evangelien. Durchdrungen war diese ganze Stimmung von einem Hinaufschauen zu der großen Gestalt des Christus Jesus.","text_trust":"verbatim","quote_safe":true,"word_count":255,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p006"},{"locus":"GA 117/1909-11-14/p007","passage_number":7,"text":"Wie hat man nun die Evangelien empfunden? Wie hat man so etwas empfunden, daß im Evangelium des Matthäus etwas anderes erzählt wird als etwa im Evangelium des Lukas? So ähnlich hat man empfunden, wie wenn heute - ich habe den Vergleich schon gebraucht in den verschiedenen Vorträgen, die da und dort gehalten worden sind -, wie wenn jemand einen Baum von einer Seite photographiert. Eine solche Photographie gibt eine Ansicht des Baumes. Wenn man damit unter die Leute ginge und wollte nach ihr eine Vorstellung des Baumes erzeugen, so wäre diese Vorstellung höchst einseitig. Und man könnte schon mehr hoffen, eine richtige Vorstellung von dem Baum zu erwecken, wenn man ihn von vier Seiten photographierte. Dann würde man vier Bilder des einen Baumes zeigen. Diese würden sehr wenig miteinander übereinstimmen, sie würden sehr verschieden sein. Dennoch würde kein Mensch die Empfindung haben, daß es nicht sein könnte, daß diese vier Photographien die Bilder eines einzigen Baumes wären. Es würde ein jeder sagen: Dadurch kann ich mir erst einigermaßen ein vollständiges Bild des Baumes machen, daß ich ihn von vier Seiten geschildert habe. - So ungefähr haben die Leute in den ersten christlichen Jahrhunderten empfunden gegenüber den Evangelien. Sie haben gesagt: Das ganze große Ereignis ist eben geschildert von vier Seiten aus, und wir bekommen ein vollständiges Bild von ihm, wenn wir wirklich diese vier Schilderungen zusammennehmen und uns dadurch sozusagen eine Gesamtansicht machen. Nur müssen wir uns dann klar sein darüber, wie eigentlich diese vier Seitenschilderungen sich zueinander verhalten. Es ist in der Tat das große Ereignis von vier verschiedenen Gesichtspunkten aus geschildert. Will man verstehen, was der einzelne Standpunkt schildert, so muß man sich folgendes einmal klarmachen.","text_trust":"verbatim","quote_safe":true,"word_count":278,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p007"},{"locus":"GA 117/1909-11-14/p008","passage_number":8,"text":"Wir haben vor uns eine gewaltige Individualität, den Christus Jesus, eine Individualität, von der wir wissen aus den Schilderungen, die wir hier schon gegeben haben, daß sie aus der geistigen Welt heruntergestiegen ist und erschienen ist in Palästina im Beginne unserer Zeitrechnung. Was da als eine Individualität auf die Erde gekommen ist, nimmt sich nun so aus wie ein großes, umfassendes Ideal für jeden einzelnen Menschen. Der einzelne Mensch strebt sozusagen hinauf, indem er in unendlicher Ferne über sich ahnt jene Vollkommenheit in einer Individualität, die in dem Christus Jesus ausgedrückt ist, und strebt diesem Ideal nach. Nun sieht der Mensch zunächst dasjenige, was er als sein Streben ansehen kann, in intellektueller, in moralischer Beziehung und so weiter. Aber er sieht noch mehr, wenn er eintritt in das, was wir die geisteswissenschaftliche Bewegung nennen. Da sieht er die Entwickelung in die geistige Welt hinein. Er weiß, daß der Mensch hinauswachsen kann über sein gewöhnliches Selbst, daß er zum Schauen in die geistige Welt hineinwachsen kann, daß er seine geistigen Sinne entwickeln kann, um hinaufzuleben in die geistige Welt. Das erkennt der Mensch. In der Abhandlung «Wie erlangt man Erkenntnisse der höheren Welten?» haben Sie eine Seite dieses Hinauflebens, des Eintretens in die geistigen Welten ein wenig geschildert, da haben Sie namentlich das geschildert, was man nennt «Spaltung der Persönlichkeit». Wenn der Mensch sich geistig entwickelt, so daß er nach und nach hineinwächst in die geistigen Welten, selbst zum Seher wird, so tritt in der Tat etwas Ähnliches ein wie eine Art Spaltung der Persönlichkeit. In der Persönlichkeit sind zunächst drei Kräfte ausgedrückt: Denken, Fühlen und Wollen. Diese drei Kräfte sind beim gewöhnlichen Menschen sozusagen vereinigt; sie wirken zusammen, das Denken, Fühlen und Wollen. Sie gehen hinaus auf die Wiese, sehen eine Blume, das heißt, Sie haben eine Vorstellung der Blume; Sie haben gedacht. Die Blume gefällt Ihnen; Sie nennen sie schön, das heißt, Sie haben gefühlt. Mit dem Denken hat sich ein Gefühl verbunden. Sie pflücken die Blume ab und bringen sie nach Hause, das heißt, Sie haben sie begehrt. Und so verfließt eigentlich das gesamte äußere Leben des Menschen. Er stellt vor, denkt, fühlt und will, und die dreie gehen ineinander. Die Vorstellung ruft hervor das Gefühl, dieses das Wollen oder Verabscheuen und dergleichen. Wenn der Mensch sich nun hinaufentwickelt in die höheren Welten, sich zur Hellsichtigkeit, zur Teilnahme an den geistigen Welten entwickelt, dann findet eine Spaltung dieser drei Kräfte statt. Bei demjenigen, der auf einer gewissen Stufe des hellsichtigen Bewußtseins angelangt ist, ruft nicht jeder Gedanke ein Gefühl hervor, sondern der Gedanke tritt isoliert auf, und das Gefühl kann isoliert auftreten und das Wollen kann isoliert auftreten. Und der Mensch muß gerade deshalb, weil er sozusagen dann in drei Wesen geteilt ist - während Denken, Fühlen und Wollen sonst nur Kräfte sind in seiner Seele -, der Mensch muß um so stärker werden in seiner Individualität. Er muß nicht nur drei Kräfte dann ausgleichen, sondern Herr werden über drei Wesen, über ein wollendes Wesen, über ein fühlendes Wesen, über ein denkendes Wesen. Anführer muß er sein einer Schar dieser drei Wesenheiten. Ordnung muß er machen; er muß sie beherrschen, sonst tritt das ein, was von Übel wäre: daß das Wollen ihn nach der einen Seite zerrt und das Denken nach der andern, und er ist dann wirklich gespalten und findet sich nicht mehr zurecht. Daher muß der Mensch in sich erstarken, kräftig werden, so daß er Herrscher sein kann in den Wesenheiten, die aus seinen Seelenkräften geworden sind. Wenn der Mensch sich also hinaufentwickelt in die höheren Welten, so spaltet er sich sozusagen in drei verschiedene Wesenheiten. Wenn die Wesenheiten uns von oben entgegenkommen aus den geistigen Welten und man sieht sie in ihrer eigentlichen Wesenheit, die man nur erkennen kann durch geistiges Anschauen, dann treten sie von vornherein scharf abgetrennt auf als denkende Wesen, wollende Wesen und fühlende Wesen. Das sind sie, wozu der Mensch sie hinaufentwickelt.","text_trust":"verbatim","quote_safe":true,"word_count":651,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p008"},{"locus":"GA 117/1909-11-14/p009","passage_number":9,"text":"Insbesondere war das der Fall bei derjenigen großen Individualität, die als der Christus zu uns gekommen ist. Daher haben sich diejenigen, die den Christus zuerst geschildert haben, gesagt: Den Christus kann man nicht schildern, indem man nur einen einzigen Gesichtspunkt auswählt; man muß ihn schildern so, wie man zunächst ein denkendes, weisheiterfülltes Wesen sieht, dann, wie man ein wollendes Wesen sieht, und dann, wie man ein fühlendes Wesen sieht. Man muß ihn schildern vom Standpunkt der Weisheit, vom Standpunkt des Wollens, vom Standpunkt des Fühlens aus. So muß man schildern, haben die Leute gesagt. Und dazu waren sie ganz besonders vorbereitet durch die ganze Erziehung, welche in alten Zeiten üblich war. Wenn ein Mensch überhaupt hat entwickelt werden sollen in die höheren Welten hinauf - heute ist für die ersten Stufen der Erlangung höherer Erkenntnisse etwas anderes notwendig; in alten Zeiten wurde etwas anders zu Werke gegangen -, wenn jemand reif war, hinaufgeführt zu werden, sozusagen zum Bürger der geistigen Welten gemacht zu werden, so hat man gesagt: Nun ja, der ist reif, hinaufgeführt zu werden in die höheren Welten. Sehen wir ihn aber genauer an! Sollen wir besonders in ihm entwickeln die Weisheit oder die Denkkräfte oder das Wollen?","text_trust":"verbatim","quote_safe":true,"word_count":200,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p009"},{"locus":"GA 117/1909-11-14/p010","passage_number":10,"text":"Man hat in alten Geheimschulen nicht alle Kräfte gleichmäßig entwickelt, sondern hat sich, je nach dem Karma des Betreffenden, bei dem einen darauf verlegt, das Denken in die Hellsichtigkeit hinaufzuentwickeln, beim andern das Fühlen zum Hellfühlen, beim dritten das Wollen zu magischer Kraft. Daher hat man in alten Geheimschulen drei Klassen gehabt von entwickelten Fähigkeiten, solche Schüler, bei denen entwickelt war besonders die Fähigkeit, durchleuchtet zu sehen weisheitsvoll die geistige Welt - das waren diejenigen Menschen in den Mysterien, die man gefragt hat, wenn man hat wissen wollen, wie die Tatsachen in den höheren Welten sind und gesetzmäßig zusammenhängen. Wenn wir heute mit einem trivialen Ausdruck sprechen wollen, so können wir sagen, das waren die Fachleute des Erkennens innerhalb der Mysterien. Dann gab es eine andere Klasse von Eingeweihten. Bei denen war besonders das Fühlen ausgebildet. Damit dieses Fühlen besonders ausgebildet werden konnte, sah man ab von der Ausbildung des Erkennens und des Wollens bei ihnen und bildete das Fühlen für sich aus. Wenn das Fühlen besonders ausgebildet wird in einem Menschen, dann wird er dadurch zu demjenigen, was heute fast gar nicht mehr bekannt ist: er wird zum Heiler, zum Arzt. Denn der Arzt hatte in alten Zeiten viel mehr eine von den Gefühlssphären ausgehende geistige Wirkung ausgeübt und die empfängliche Seele geheilt auf dem Wege des entwickelteren Fühlens als heute. Dieses war die zweite Klasse der Eingeweihten. Sie hatten das Fühlen ausgebildet bis zur höchsten Opferwilligkeit, bis zur Hingabe aller Kräfte, die sie in sich hatten. Man teilte sich eben in der Arbeit. Wollte man wissen, was irgend jemandem fehlte, dann ging man zu denen, die die Weisheit ausgebildet hatten. Die stellten fest, was fehlt und was zu tun ist. Dann kamen diejenigen, die nicht sagen konnten, was dem Kranken fehlte, weil bei ihnen die Fähigkeit des Denkens nicht ausgebildet war; aber sie kamen und opferten ihre Kräfte, weil sie die Fühlenskräfte ausgebildet hatten. Das waren zugleich die Menschen, welche auch sonstige Funktionen hatten, welche bei Unglücksfällen oder bei ähnlichen Vorkommnissen etwa ihre Opferwilligkeit zeigten. Die dritte Kategorie der Eingeweihten waren die Magier. Das waren diejenigen, welche die Willenssphäre ausgebildet hatten. Sie hatten die äußeren Maßnahmen zu treffen. Die Magier hatten die Willenskräfte ausgebildet und konnten das ausführen, worum es sich handelte. So daß es dreierlei Eingeweihte gab: Eingeweihte des Denkens, Eingeweihte des Fühlens und Eingeweihte des Wollens. Und eine vierte Klasse oder Kategorie, das waren diejenigen, bei denen in gewisser Weise versucht wurde, von jedem der drei übrigen etwas auszubilden, etwas von dem Denken, etwas von dem Fühlen und etwas von dem Wollen. Daher sind sie auf keinem Gebiete so weit gekommen wie die andern; aber bei ihnen stellte sich heraus, wie bei einer gewissen Einweihung in die drei Sphären die Dinge zusammenhängen. So daß man mächtige Eingeweihte der Weisheit hatte, mächtige Eingeweihte des Opferdienstes, mächtige Eingeweihte des Magiertums und eine vierte Kategorie, welche sozusagen von jeder der drei ersten etwas hatte.","text_trust":"verbatim","quote_safe":true,"word_count":485,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p010"},{"locus":"GA 117/1909-11-14/p011","passage_number":11,"text":"Als nun der Christus Jesus sozusagen beschrieben werden sollte von allen Seiten aus, da fanden sich gerade — genauer kann das ein anderes Mal ausgeführt werden, heute kann es nur in großen Zügen geschehen - vier Leute, welche nun die bei ihm natürlich vereinigten Fähigkeiten von ihren vier Standpunkten aus schilderten. So war einer besonders eingeweiht in die Geheimnisse des Denkens. Der schilderte nun in dem Christus Jesus diejenigen Eigenschaften, die insbesondere ein solcher verstehen konnte, ein Eingeweihter der Weisheit. Er ließ die andern Seiten weg. Ein anderer war ein Eingeweihter des Fühlens. Er schilderte den Christus Jesus von der Seite des Fühlens, sozusagen als Arzt, als Heiler. Ein dritter war ein Eingeweihter des Magiertums. Er schilderte die Kräfte, die der Christus entfalten konnte zum Organisieren der gesamten Menschheit. Und ein vierter war ein Eingeweihter eben der vierten Klasse, bei dem die Kräfte untereinander wirkten, harmonisch wirkten. Der schilderte vorzugsweise die menschliche Arbeit des Christus Jesus. Er sah nicht die ganze Gewalt der Weisheit, des Opferdienstes, nicht die mächtige magische Stärke der Willenskraft des Christus Jesus; aber er sah, wie in Christus Jesus sich harmonisch zusammengesellten die drei Kräfte des Denkens, Fühlens und Wollens. Er schilderte den Menschen Christus Jesus.","text_trust":"verbatim","quote_safe":true,"word_count":200,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p011"},{"locus":"GA 117/1909-11-14/p012","passage_number":12,"text":"So haben wir von vier Eingeweihten den Christus Jesus geschildert. Derjenige, der den Christus Jesus schilderte als ein Eingeweihter der Weisheit, das war der Schreiber des Johannes-Evangeliums; derjenige, der ihn schilderte als ein Eingeweihter des Fühlens, das war der Schreiber des Lukas-Evangeliums; derjenige, der ihn schilderte hinsichtlich der magischen Stärke, das war der Schreiber des Markus-Evangeliums; und derjenige, der die harmonische Zusammengestaltung der niederen drei menschlichen Glieder schilderte, das war der Schreiber des Matthäus-Evangeliums. So hat jeder geschildert dasjenige an Christus Jesus, worin gerade er eingeweiht war.","text_trust":"verbatim","quote_safe":true,"word_count":87,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p012"},{"locus":"GA 117/1909-11-14/p013","passage_number":13,"text":"So werden wir begreifen, daß wir ein vollständiges Bild gewinnen können des Christus Jesus dadurch, daß in den vier Evangelien geschildert ist das, was den vier Persönlichkeiten, die den vier Evangelien zugrunde liegen, besonders nahe lag. Wer die nötige Ehrfurcht hat vor einer solch großen Individualität, wie der Christus war, der wird sagen: Gerade dadurch kann ich ein umfassendes Bild gewinnen, daß die Schreiber der Evangelien, ein jeder, das Beste gegeben haben, was sie zu geben vermochten. Daher ist es aber auch notwendig, daß Sie dasjenige, was in der Geisteswissenschaft gesagt wird in Anlehnung an die vier Evangelien, an das vierte etwa oder das dritte oder das zweite oder das erste, daß Sie das nicht immer so nehmen, als ob Sie bei jedem solchen Kapitel die gesamte Wahrheit hätten über den Christus Jesus. Es könnte leicht die Meinung entstanden sein bei den verschiedenen Vorträgen, die gehalten worden sind da und dort: Jetzt ist der Christus Jesus geschildert, und es sei höchstens noch interessant, ihn mit Anknüpfung an ein anderes Evangelium zu schildern. So ist es nicht. Man bekommt ja das Bild nur von einer Seite, wenn man den Christus Jesus nach einem Evangelium schildert. Es muß abgewartet werden, bis im Laufe unserer spirituellen Bewegung der Christus Jesus in Anknüpfung an alle vier Evangelien geschildert worden ist. Dann erst haben Sie, was an gesamten Geheimnissen über ihn zu sagen ist.","text_trust":"verbatim","quote_safe":true,"word_count":229,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p013"},{"locus":"GA 117/1909-11-14/p014","passage_number":14,"text":"Nun wird es uns jetzt obliegen, von einer gewissen einseitigen Schilderung auszugehen, um wiederum einmal etwas sozusagen zusammenzutragen zu einem Bilde von dem Christus Jesus, allerdings so, daß Sie wirklich das einhalten müssen, was eben gesagt worden ist. Sie dürfen nicht weggehen heute vom Vortrage und sagen: Nun ja, jetzt haben wir die Wahrheit in diesen Dingen -, sondern Sie müssen sich sagen: Es ist jetzt von einem Gesichtspunkte aus geschildert worden und das andere muß hinzugefügt werden und muß beleuchtet werden mit demjenigen, was von andern Gesichtspunkten aus gesagt wird.","text_trust":"verbatim","quote_safe":true,"word_count":91,"url":"https://anthroposophy.ai/v1/steiner/de/ga/117/1909-11-14/p014"}],"beads":[{"from":[5],"to":[5],"confidence":"high","pairing_state":"verified"},{"from":[6],"to":[6],"confidence":"high","pairing_state":"verified"},{"from":[7],"to":[7],"confidence":"high","pairing_state":"verified"},{"from":[8],"to":[8],"confidence":"high","pairing_state":"verified"},{"from":[9],"to":[9],"confidence":"high","pairing_state":"verified"},{"from":[10],"to":[10],"confidence":"high","pairing_state":"verified"},{"from":[11],"to":[11],"confidence":"high","pairing_state":"verified"},{"from":[12],"to":[12],"confidence":"high","pairing_state":"verified"},{"from":[13],"to":[13],"confidence":"high","pairing_state":"verified"},{"from":[14],"to":[14],"confidence":"high","pairing_state":"verified"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}