{"corpus":"steiner","locus":"GA 90a/1904-10-17/p009-p017","extent":"range","passage_number":9,"through":17,"paragraph_count":9,"first_locus":"GA 90a/1904-10-17/p009","last_locus":"GA 90a/1904-10-17/p017","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture II","date":"1904-10-17","location":null,"alignment_confidence":"low","alignment_reason":"no_original_to_compare","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"established","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"edition_coverage":{"de":["original"],"en":["English"]},"record":{"record_type":"listeners_notes","scope":"volume","note":"Written from listeners' notes, summaries, or memory rather than a shorthand transcript. The wording is the note-taker's as much as Steiner's: weigh a single striking phrase here far more cautiously than the same phrase in a stenographic volume, and do not rest an argument on one word.","evidence":"Frühe Vortragsreihen und Einzelvorträge für Mitglieder in Berlin 1903–1904 nach ausführlichen und z.T. fragmentarischen Mitschriften.","evidence_translation":"Early lecture series and single lectures for members in Berlin 1903-1904, from detailed and in part fragmentary listeners' transcripts.","evidence_source":"The publisher's description of the volume, as mirrored on AnthroWiki (GA 90a); the description calls them \"Hörermitschriften\", and the served text carries the note-taker's gap marker \"[Lücke in der Mitschrift]\". The translation is the maintainer's, not a published one."},"other_renderings":{"loci":[{"locus":"GA 90a/1904-10-17_02","ga":"90a","lecture":"1904-10-17_02","kind":"renderings","relation":"another translation or transcription of the same lecture"}],"note":"The same lecture is also served at the loci listed, each with how it relates to this one. They are ONE witness, not independent attestations: quote the rendering you fetched, and do not cite another as corroborating it. Wording differs between translations, so a quotation found in one need not occur in the other."},"witness_completeness":{"ratio":null,"band":"no_original","note":null,"word_count":3072,"original_word_count":null,"may_be_abridged":false},"site_heading":"The Word Made Flesh: Christ and Apocalyptic Vision","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.","url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p009-p017","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p009-p017.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17#p009","word_count":1934,"quote_safe":true,"passages":[{"passage_number":9,"locus":"GA 90a/1904-10-17/p009","text":"The Initiates of all epochs speak as St. John, the writer of the Apocalypse speaks. But the Apocalypse of St. John differs in one respect from other profound writings of Initiates. The standpoint is different. The theologian, John, speaks in the Apocalypse as a Christian, from the Christian standpoint. Therefore anyone who desires to read the Apocalypse with true insight, with right feeling, must steep himself not merely in the theological but in the human attitude and feeling of a deeply initiated Christian who has himself experienced the full power of the Christian revelation.","text_trust":"verbatim","quote_safe":true,"word_count":94,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p009","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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 90a/1904-10-17/p010","text":"A significant saying is to be found in the first Epistle of St. John. Quotation from I John 5:7,8: “For there are three that bear record in heaven, the Father, the word and the Holy Ghost ... And there are three that bear witness in earth, the spirit, the water and the blood ...”","text_trust":"verbatim","quote_safe":true,"word_count":54,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p010","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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 90a/1904-10-17/p011","text":"The three principles that “bear record in heaven” are known to the theosophist as Atma, Buddhi and Manas. The Christian calls the three principles which underlie the world: Father, Word and Holy Spirit.","text_trust":"verbatim","quote_safe":true,"word_count":33,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p011","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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 90a/1904-10-17/p012","text":"A Christian of the first centuries would have refrained from speaking of the Father. “No one cometh to the Father save through Me.” These words were uttered by the great Christian Master Himself, by Him through Whom Christianity itself came into the world. I am now speaking entirely in the sense in which an initiated Christian of the first period of Christianity would have spoken. He believed in the Father and he believed that he could come to know the Father only through the Word.","text_trust":"verbatim","quote_safe":true,"word_count":85,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p012","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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 90a/1904-10-17/p013","text":"And what was the Word? It is only possible to convey to the non-initiate a feeble idea of what an initiated Christian of the first centuries called the “Word” and even then, it can be done only by means of a comparison. The highest to which man can raise himself, is the Thought. Man raises himself through Thoughts to life in Devachan. He lives in Devachan. Only, he is not conscious of it. The characteristic of earthly man is that he lives simultaneously in three worlds: the physical world, the astral world, and the Devachanic world. But he is conscious of himself only in the physical world. The highest manifestation which can exist in the world was for all religions, and also for Christianity in its earliest form, the world-creative Will. And when the Christian says anything at all about the Father, It is always in the sense that the Father is the world-creative, universal Will. When man desires to bring the highest that is in him, the Devachanic, the Thought, to expression through the Will, that is, through the world-creative principle, then this is done, in the first place, through Speech. The Word is, in man, the announcer of the Spirit through the Will. And so the early Christian said: everything that constitutes our world is apprehended in the highest sense through the Word, but now through the Word that has come into being through the Highest, world-creative Will, just as man brings the highest that is in him to expression in the words, through the power of will. And so the Christian said, “The Father brought His Spirit, the Holy Spirit, to expression through the power of the WORD.” Hence it is written in the Gospel, “All things were made by the Word, and without the Word was not anything made that was made.”","text_trust":"verbatim","quote_safe":true,"word_count":306,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p013","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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 90a/1904-10-17/p014","text":"The Third Person is the Holy Spirit. The Holy Spirit is the same for the Cosmic All as the spirit of the individual man is for man. The Spirit descends in the Cosmic Word. If the Christian wanted to picture this to himself, he said, “Just as when a man speaks, his words sound forth into the air setting the air into wave-movement, and his thought lives further in the waves of the air, just as the word is the embodiment of the human spirit, so is the world the embodiment of the Divine Word.” Everything was made through the Word and without the Word nothing was made that was made. Therewith it is affirmed that the essential, basic principle is the highest that man can see embodied in the world. This is the Word, and this Word is designated as the Second Divine Person, or as the Son of God, as the Highest Being, not as an abstract image of the World-soul conceived in a pantheistic sense, but as a Being far more personal and individual than the human personality, the human individuality. It must be firmly held in mind that “the Word” is an expression for the Highest Being, through Whom the entire universe works, just as man can see with eyes, hear with ears, apprehend with the intellect. That Being, for the early Christians, became Man, in Him Whom they recognised as the Proclaimer of the Gospel.","text_trust":"verbatim","quote_safe":true,"word_count":240,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p014","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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":15,"locus":"GA 90a/1904-10-17/p015","text":"Thus for the early Christians, the Event in Palestine was of cosmic significance. He Who walked in Palestine was, for the first Christians, not a man as other men. For them He was the Word made Flesh, the One Who in the great Universe can be seen with eyes, heard with ears, grasped with the understanding, and this infinite Being had come in the form of a man. Whoever does not apprehend this, whoever tries to twist the meaning of the God made Flesh, this Word which is the God become Flesh, whoever does not hold the view that here was the Incarnation of God in Jesus, cannot really understand the mind and thought of the first Christians. He was in very truth a unique Personality. The Gospel expresses this, too, in a glorious, most powerful way. For those who can read aright, the Gospel clearly indicates the fact that the Christian Initiate ascended to Devachanic vision. In order fully to understand Christianity, however, I beg you to consider the following.","text_trust":"verbatim","quote_safe":true,"word_count":171,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p015","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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":16,"locus":"GA 90a/1904-10-17/p016","text":"In the narrative of the life of Jesus and of the life of Buddha there is great similarity. This similarity in the Annunciation, in the years of teaching, and so forth, has often been stressed. The mystic understands the reason for this similarity because he knows that such a life repeats itself in certain epochs of human evolution. But in the Christ life there is something else something essentially different from the Buddha-life, and the first Christian Initiates understood this. If you follow the life of Jesus, you come to the event described as the Transfiguration. Jesus went with His disciples Peter, John and James to the mountain and was transfigured; He was illumined from within, and Moses and Elias appeared on either side of Him. The disciples then received significant revelations. This is an indication of a moment of supreme importance. Moses and Elias appear on either side of Christ Jesus. Time is transcended, the Past has become Present. So it is in Devachan. In the physical world we have space and time. In the astral world we have only time. In the Devachanic world, however, there is no time, no space. Moses and Elias, long since passed away, are immediately present. This means, therefore, that at the Transfiguration the three disciples, Peter, James and John were transported into the state of Devachanic vision. Following the Transfiguration we first come to what is significant. It is the actual sacrificial death, the suffering, the dying, which do not occur in the life of Buddha. Buddha went out with his disciple Ananda and became Illumined. When the scene is described in the life of Buddha it is given a different form, adapted to the understanding of the people. The Transfiguration, however, comes at the end of Buddha's life, whereas the really significant epoch in the life of Jesus begins with this event. Therewith is indicated Christ's teaching concerning all the old religious systems of the previous sub-races of the Fifth Root Race. Christ wished to say, “We understand the prophecies, the previous proclamations in the old religious systems of what the Gospel now proclaims, we recognise that in the ancient Mysteries the word of truth was taught and revealed.” But one thing has become reality through Christianity. And that is expressed by the words: Blessed are they who do not see and yet believe. This epitomizes the great, world-historic significance of Christianity in its Gospel. What was formerly attained through Initiation by a few chosen ones in the seclusion of the Mystery-Temples, attained through vision of the great cosmic truths within the hidden crypts of the Mystery-Centers, could now be attained by those who had not actual vision but who were able to believe with inner freedom of soul. Therefore, what formerly took place in concealment, in the seclusion of the Mysteries, the supreme Mystery wherein man himself goes through the gate of death in order to rise again in a higher life, this deepest of all Mystery-secrets which a non-initiate cannot understand in its true significance, this was enacted on the great stage of outer world-existence. What came to pass in Palestine, came to pass as actual, historic fact, following in every detail the sacred acts which had formerly taken place in Mystery-rites. The rites of sacrifice and the sacrificial death were constantly repeated, in the Mysteries. But the old Mystery-teachings had to be presented to the world, in a more popular form. Therewith a further step was achieved through Christianity, a step forward, in the understanding of an early Christian Initiate, a step which leads man beyond the stage to which the old religions could have led him.","text_trust":"verbatim","quote_safe":true,"word_count":609,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p016","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. Osmond","identified_edition":"UNK1969","book_title":"On Apocalyptic Writings","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA090a/English/UNK1969/19041017p01.html","evidence":"lecture_page_line"},"entity_parity":{"status":"not_checkable","note":"No verified paragraph alignment covers this passage, so its names cannot be compared with the German."},"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":17,"locus":"GA 90a/1904-10-17/p017","text":"Who were the old religious Teachers? They were Teachers of mankind. What they taught, that was the important thing. It was the actual teachings of Buddha, Zoroaster, Confucius, Hermes, Pythagoras, Lao-tze, it was the words themselves that were all important. These Teachers stood as it were on high mountain and from there proclaimed the Most Holy Word. But something else was possible. The WORD Itself descended and took on human form. Henceforward it was not a question of what was proclaimed, but what was lived, lived in the very deepest sense. The goal was fulfilled. In ancient times the path for our Fifth Root Race was outlined. The teachings and commandments, the truths given by the old founders of religions, Lao-tze, Confucius, Moses, Buddha, were given for this purpose. But the WORD Itself came down in fleshly form and lived among us. The Threefold utterance became reality: I am the Way, the Truth and the Life. The Christian Initiate indicated what I have said in words of great profundity. All the Founders of ancient religions were regarded as embodied Angels, messengers of the Godhead. “Angel” means the Messenger of the Godhead. But now there came One before Whom the Angels veiled their countenances in veneration and laid themselves at the feet of the Mystical Lamb, at the feet of the God made Flesh. The Mystery is that the Lamb Who became flesh denoted a deeper descent into humanity, a life among men. The earlier Teachers had proclaimed the Word from the mountain top. But Christ came down into the valley, lived as Man among men. He did not command what is to be done; He did not merely proclaim truths but in his very life He made manifest the Word. For the Christians, this was what distinguished his religion from the other religions. This was what brought him to the core and center of what the Christian Initiate proclaims as the Apocalypse, or the secret revelation. We will speak next time of why the Word made Flesh was also called the Lamb.","text_trust":"verbatim","quote_safe":true,"word_count":342,"url":"https://anthroposophy.ai/v1/steiner/en/ga/90a/1904-10-17/p017","witness_quality":{"translator":{"scope":"unit","status":"recorded","translator":"Dorothy S. 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