{"corpus":"steiner","locus":"GA 208/1921-10-23/p017","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"The Christian faith also got caught up in the meshes of this theology; it became theology. The language of Rome was made logical, the Christian faith theological. The true life of Christianity was submerged in a luciferic element that bore an ahrimanic mask. The personal and individual element was always there, but it was more instinctive. It was not able to unite fully with the element which came from above. It is particularly interesting to observe this when it was at its most striking, during the Renaissance. There we see a highly developed theology with concepts and ideas of other worlds but no perception. Everything took the form of tradition during the Renaissance. Romanism had preserved the original, ancient wisdom in a theology that had brought it down into the realm of ideas, where it lived on as a luciferic element. Those theologizing elements are still marvellously apparent in Raphael’s wall paintings in Rome, the *Disputa*, for instance.[^3] Profound wisdom, more or less living on in words, no longer offering perception, but holding true wisdom for those who are able to connect it with perception. We also admire the theology in Dante’s *Divine Comedy*,[^4] though we know that whilst Dante gained some of the old true perception—thanks to his teacher Brunetto Latini,[^5] as I have shown on another occasion[^6]—most of the work represents the traditional, theologizing approach with a strong luciferic element in it. We can also see that the entities which brought the ancient wisdom into the theologizing element also brought the essence of Greek art into the art of the Renaissance, a Greek art that originally had soul quality before and had become more rigid, but still came down through tradition. Goethe[^7] was therefore able to perceive the resurrection of Greek art in the art of the Renaissance.","text_trust":"verbatim","quote_safe":true,"title":"Lecture III","site_heading":"Luciferic and Ahrimanic Forces in Human Evolution","site_heading_note":"A heading the site wrote for this unit from a summary of it; not in the edition, and not the words of Rudolf Steiner or of the translator. Cite the unit by its title and locus, never by this heading, and do not quote it.","date":"1921-10-23","location":null,"word_count":300,"url":"https://anthroposophy.ai/v1/steiner/en/ga/208/1921-10-23/p017","alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Anna R. Meuss","identified_edition":"CMP1997","book_title":"Cosmosophy Vol.  II","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA208/English/CMP1997/19211023p02.html","evidence":"lecture_page_line"},"edition_coverage":{"de":["original"],"en":["English"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/208/1921-10-23/p017"},{"lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/208/1921-10-23/p017","paragraph_aligned":true}],"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},"german_anchor":{"de_prefix":"1921-10-23","de_passages":[{"locus":"GA 208/1921-10-23/p018","url":"https://anthroposophy.ai/v1/steiner/de/ga/208/1921-10-23/p018"},{"locus":"GA 208/1921-10-23/p019","url":"https://anthroposophy.ai/v1/steiner/de/ga/208/1921-10-23/p019"},{"locus":"GA 208/1921-10-23/p020","url":"https://anthroposophy.ai/v1/steiner/de/ga/208/1921-10-23/p020"}],"bead_confidence":"high","pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 208/1921-10-23/p018","GA 208/1921-10-23/p019","GA 208/1921-10-23/p020"],"length_check":{"de_words":354,"en_words":300,"ratio":0.85,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"paired_german":{"status":"paired","german":[{"locus":"GA 208/1921-10-23/p018","passage_number":18,"text":"Das Christentum selber wird in die Maschen dieser Theologie hineingezogen. Das Christentum wird theologisiert. So wie in der römischen Sprache ein Logisieren eintritt, so tritt mit dem Christentum ein Theologisieren ein. Aber das eigentliche lebensvolle Element des Christentums geht da in einem luziferischen Element, das eine ahrimanische Maske trägt, unter. Es wird das lebendige Christentum zu einer theologisierenden Kulturströmung. Darunter ist immer schon das eigentliche persönliche Element wirksam, aber noch auf eine instinktive Weise. Es kann sich noch nicht völlig vereinigen mit dem, was von oben kommt. Und es ist ja insbesondere interessant, dies zu beobachten in seiner eklatanten Phase, in der Phase der Renaissance. Da sehen wir, wie eine hohe T'heologie lebt, die durchaus die Begriffe, die Vorstellungen vom Übersinnlichen hat, aber nicht mehr die Anschauung hat. Traditionell ist im Grunde genommen zur Zeit der Renaissance alles da. Was im Romanismus bewahrt wird in der theologischen Form, das ist uralte Weisheit, aber ins Vorstellungsleben heruntergeholt. Es lebt in den Vorstellungen luziferisch weiter.","text_trust":"verbatim","quote_safe":true,"word_count":163,"url":"https://anthroposophy.ai/v1/steiner/de/ga/208/1921-10-23/p018"},{"locus":"GA 208/1921-10-23/p019","passage_number":19,"text":"Es ist wunderbar, was heute noch geschaut werden kann an solchen theologisierenden Elementen, wenn man die Raffaelschen Wandbilder in Rom sieht, was da in jenem Bilde, das die Disputa genannt wird, eigentlich lebt an theologisierendem Elemente. Tiefe Weisheit, die mehr oder weniger in Worten weiterlebt, die nicht mehr Anschauungen in sich hegt, die aber für denjenigen, der sie mit den Anschauungen verbinden kann, eben tiefste Weisheit ist.","text_trust":"verbatim","quote_safe":true,"word_count":67,"url":"https://anthroposophy.ai/v1/steiner/de/ga/208/1921-10-23/p019"},{"locus":"GA 208/1921-10-23/p020","passage_number":20,"text":"Wir bewundern auch die Theologie, die in Dantes «Göttlicher Komödie» lebt, wissen aber zu gleicher Zeit, daß bei Dante zwar gewisse Anschauungen wiederum errungen worden sind durch seinen Lehrer Brunetto Latini — ich habe das einmal auseinandergesetzt -—, daß aber dennoch das weitaus meiste eigentlich traditionelles, theologisierendes Element ist, das einen starken luziferischen Einschlag hat. Und wir sehen auf der anderen Seite, wie jene Wesen, welche so alte Weisheit in. das theologisierende Element hineintragen, wie diese Wesen diejenigen sind, die nun auch das griechische Kunstwesen, nachdem sie es vorher beseelt haben, mehr versteift, aber doch noch durch Tradition so hineintragen in die Renaissancekunst, daß Goethe die griechische Kunst in seinem Geiste wiederum auferstehen sieht, indem er diese griechische Kunst in der Renaissancekunst wiederum erblickte.","text_trust":"verbatim","quote_safe":true,"word_count":124,"url":"https://anthroposophy.ai/v1/steiner/de/ga/208/1921-10-23/p020"}],"english":["GA 208/1921-10-23/p017"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":354,"en_words":300,"ratio":0.85,"partial":false},"pairing_state":"verified","verified":true,"evidence":["length","anchors","reader"],"reader_german":["GA 208/1921-10-23/p018","GA 208/1921-10-23/p019","GA 208/1921-10-23/p020"]},"witness_completeness":{"ratio":0.97,"band":"comparable","note":null,"word_count":5319,"original_word_count":5468,"may_be_abridged":false},"witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Anna R. Meuss","identified_edition":"CMP1997","book_title":"Cosmosophy Vol.  II","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA208/English/CMP1997/19211023p02.html","evidence":"lecture_page_line"},"entity_parity":{"status":"discrepancy","checked_against":["GA 208/1921-10-23/p018","GA 208/1921-10-23/p019","GA 208/1921-10-23/p020"],"missing_from_translation":[],"present_only_in_translation":["Christ"],"bead_confidence":"high","bead_length_ratio":0.85,"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."}}