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Catholicism And Progress

Rudolf Steiner, Magazine for Literature, 66th year, No. 37, 18 September 1897
Google translate: German to English

CATHOLICISM AND PROGRESS

The Würzburg Professor of Theology Herman Schell has published: "Catholicism as a Principle of Progress" (Würzburg 1897). This title had an effect on me like a protest against ideas that I have become accustomed to for many years. I remember that in my youthful years a lasting impression was made on me by a statement made by the famous Cardinal Rauscher in the Austrian mansion. He said, "The Church knows no progress." This sentence always seemed to me to be inspired by a truly religious spirit. And he still seems this way to me today.

If I were a devout Catholic, I would probably take every opportunity to prove and defend that sentence. I would then say, as the Church Father Tertullian, that man's curiosity is no longer necessary, after the divine truth has been revealed to him through Jesus Christ. I would swear by the words of St. Thomas Aquinas that Scripture contains the doctrine of salvation, and that reason can do nothing but use its powers to find human proofs for these eternal truths of Scripture.

I consider the freedom of thinking a paradoxical idea, for I could scarcely associate any sense with the idea of ​​free thinking, if I had to assume that reason must ultimately end up in revelation. I must confess that a devout Catholic who does things differently appears to me first as a problem, as a big question mark. One such question mark for me at first was Professor Herman Schell. As I read his book, the problem took on a more definite shape. It became a psychological task. I found that in the mind of the Professor, ideas are in perfect harmony, which I have hitherto thought to be a complete contradiction.

So says our author: "Freedom of thought is really an ideal, insofar as it means freedom from all prejudices, and remains an ideal, as long as the greatest danger to judgment and to progress is bias by prejudice. Freedom of thought means nothing other than the endeavor to break and keep away from those influences on thought which have no right to truth, because they are not factual or substantiated, because they are only imaginings, habitual ways of thinking, false and superficial interpretations of sensory impressions other communications, such as historical documents or religious source scripts."

The Professor knows quite well what must be drawn from this sentence to draw conclusions when dealing with different modern world-views. He proves to materialism, to monism, that they are based on judgments that thought does not test, because it has become accustomed to them, because it has become entrenched in them by settling in to it. "Materialism has no sense of the facts of internal experience and of the mind; only the tangible is considered a fact. Monism does not want to accept a cause of the world that is different from the world and is a supramundane personality: that is its dogma. "

But I would now like to ask the Catholic professor what he said when it turned out before the forum of free thinking that any of the basic Christian dogmas must be dropped. It seems to me, if I recall the contents of the book, as if the author had no sense for such a possibility. It is as if he believes that thinking can not be anything but the last to arrive at the Christian salvation truths. He wants the promotion of knowledge, but he is convinced that this promotion can not exist in the abandonment of the essential doctrines of the Church, "ranging from the personality of the Creator and the personal immortality of the soul to the historical revelation of God".

If thinking is to be really free, then it must also be open to the possibility of leading to a world-view which derives the order of things from other powers than from a personal God, and knows nothing of personal immortality and historical revelation. Whoever sets these doctrines as goals from the beginning to which thinking must come, speaks as a Catholic; but he can not possibly become the defender of free thought. This becomes a guideline when you set the target yourself. It is inhibited by recognizing the facts as only an arbitrary flight into fantasy, yet the interpretation depends on the statement of the facts. Thought is the last determining factor.

Christian theology, however, must be concerned with interpreting the phenomena of the world so that the interpretation agrees with the content of the revelation. Our author says: "The ideal that guides theological research is the conviction that the equation between properly recorded revelation and properly interpreted reality is to be established." Free thinking sails out into the unknown when it searches for truth. Where the boat is going, it does not know. It only has the strength and the courage to come to a satisfactory view from its own power. Catholic theology knows exactly what the cognition looks like to which thought must arrive. Schell knows this because he says: "The return of faith to demonstrable facts and to convincing principles and proofs is the ideal of theological science."

For me, the question now arises: how is it possible for a logically trained person like Herman Schell to unite the two assertions: thinking must be free, and: this free thinking must provide the proof that the Catholic belief in revelation has unconditional truth? This question seems to me to be a psychological one. I want to solve it in the following way. The modern theologian is educated in the belief in divine revelation. His education makes it impossible for him to doubt the truth of revelation. But in addition to the divine salvation truth, he also gets to know modern science with its fruitful research methods. He gain respect for this fruitfulness. At the same time, he feels a sense of weakness in the face of the achievements of the modern spirit. Only strong spirits will presume to fight against this feeling; and they will also be able to suppress it. They will remain faithful and brave in the true faith, in the true spirit of their fathers, namely the Fathers of the Church: the Church knows no progress.

The others will unite black and white, and as Schell says: "Catholicism signifies the covenant of peace of reason and faith, of research and revelation without the degradation and humiliation of the Logos: for Christianity is the religion of the Spirit and the Logos! The true spirit of religion and sanctity is only the spirit that proceeds from the Word of Truth." Thus says one who feels a sense of shame, perhaps dormant in the unconscious, when viewed as an adversary of progress. The word "Progress" has a suggestive effect on today's educated people, be they theologians, scholars, politicians, etc.

How rare are the people who are proud to think "anti-progressive". Friedrich Nietzsche was one of the opponents of progress: "Progress is merely a modern idea, that is, a false idea. The European of today remains deep in his values ​​under the Renaissance European; development is not necessarily essential for exaltation, elation, or augmentation." These propositions are in one of the antichristlidist books that have been written. But they are in the book that was written by a truly independent mind. However, the treatise "Catholicism as the Principle of Progress" has come up with a heading that is dependent on two sides: the spirit of true Catholicism and a false shame that prevents denying the claims of anti-Catholic science. A Catholic in the true sense of the word must be called, according to the author: "Catholic is a name that not only is from a time-honored tradition, the central church and conservative Christianity in its firmly organized world inventory, but a name that is a high principle, to accomplish a God-given task: to realize the kingdom of God in spirit and in truth among all peoples, and indeed through all peoples and national characters, and thus to carry out Christianity in the Church really fully, genuinely and truthfully."

Non-catholic, and only out it is said in reverence for anti-Catholic science: "The concept of God of the arbitrary power, which expresses its supreme mastermind just as frequently as possible in breaking through the laws of nature and the great chaos of uncontrollable forces, has no basis in reason and can not be proved scientifically. Only God as the almighty realization of the perfect spiritual life, as the eternal omnipotence of infinite wisdom and holiness itself, is provable to unbelief as indispensable truth and makes all superstition unacceptable." This sentence affects me as if it were a Haeckelian not a professor of Catholic theology in Würzburg. A God as the realization of the perfect spiritual life, as the epitome of wisdom and holiness, is something very different from the personal God of the Catholic, the one and only one who can break the laws of nature. This is what the Gospels teach.

And completely anti-Catholic spirit speaks from the words: "Does it need a separate principle, that everything in the rational man must be mediated by his personal reason and freedom, by his earnest examination of conscience, concerning faith and the purpose of life? That's obvious!" Yes, it goes without saying, but for an unchristian thinking. Anyone who does so seriously with these words must refuse to tie the thinking by the established doctrines of faith. But he stops thinking Catholic. For the modern thinker, ghosts like Professor Schell have only a psychological interest. From them you can learn how the most contradictory ideas can live side by side in one mind. The example cited is particularly instructive because it is typical of a large number of modern theologians, and because it shows how little logical training can combat the power of human sensations. Logically, the spirit of the Catholic theologian is trained. But what good does all logic do if contradictory feelings  develop their power from two sides. Logical thinking then becomes a sophistry that fools the thinker that things that will be eternally hostile could live side by side in deepest peace.

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1887-1900 Collected Essays from Rudolf Steiner's Philosophy Of Freedom Period

"At the back of my mind there always lurked this question: how could the epoch be persuaded to accept the ideas of The Philosophy of Freedom? If you are prepared to take the trouble, you will find that everything I wrote for the Magazin für Literatur is imbued with the spirit of The Philosophy of Freedom." Rudolf Steiner 

The essays in this volume are divided into four main sections: The first part contains Rudolf Steiner's contributions to the daily politics of the "Deutsche Wochenschrift" (Vienna 1888), which represented the national interests of Germany in Austria.

The second part contains cultural and contemporary articles, which Rudolf Steiner wrote especially for the "Magazin für Literatur" published by him in Berlin.

In the third part, Rudolf Steiner's contributions on Nietzsche and the Nietzsche Archive are compiled.

The fourth part contains smaller book reviews and various other contributions.

CONTENTS Source of the journals pages 716/717

PDF download link (German)

I

Essays from "German weekly" 1888, VI. vintage

The week, December 30, 1887-5. January 1888, No. 1. , 17
DieWoche, fifth-ll.Januarl888, No.2 20
The week, 12.-18. January 1888, No. 3 22
The week, 18.-24. January 1888, No. 4 26
The week, 25.-31. January 1888, No. 5 30
The week, 1.-7. February 1888, No. 6 39
The week, 8.-15. February 1888, No. 7 43
The week, 15.-22. February 1888, No. 8 47
The week, 22.-29. February 1888, No. 9 50
The week, 1.-7. March 1888, No. 10 53
The week, 7.-14. March 1888, No. 11 56
The week, 14.-21. March 1888, No. 12 62
The week, 22.-28. March 1888, No. 13 64
The week, March 29-4. April 1888, No. 14 67
The week, 5.-11. April 1888, No. 15 70
The week, 11.-18. April 1888, No. 16 74
The week, 18.-25. April 1888, No. 17 76
The week, April 26th-2. May 1888, No. 18 78
The week, 3.-10. May 1888, No. 19 80
The week, 11.-16. May 1888, no. 20 82
The week, 17.-23. May 1888, No. 21 85
The week, 23.-30. May 1888, No. 22 88
The week, May 31 -6. June 1888, No. 23 90
The week, 6.-13. June 1888, No. 24 93
The week, 14.-20. June 1888, No. 25 96
The Week, June 21-27, 1988, No. 26 ........ 99
The week, June 28-4. July 1888, No. 27 102
The week, 5.-11. July 1888, No. 28 105
The week, 11.-18. July 1888, no. 29 108
The German national thing in Austria. The parlamen
Tarische representation of the Germans .111
German weekly 1888, VI. Jg., No. 22
The German national thing in Austria. The Germans
Clericals and their friends 116
German weekly 1888, VI. Jg., No. 25
The German education system (in Austria) and Mr.
vonGautsch 121
German weekly 1888, VI. Gen., No. 23
Monsignor Greuter 127
German weekly 1888, VI. Jg., No. 26
The Emperor's words 130
German weekly 1888, VI. Jg., No. 26
Papacy and Liberalism 134
German weekly 1888, VI Jg., No. 28
The Germans in Austria and their next tasks 139 Deutsche Wochenschrift 1888, VI. Jg., No. 29

II

Cultural and contemporary articles, which Rudolf Steiner wrote especially for the "Magazin für Literatur" published by him in Berlin.


General Assembly of the Goethe Society 149
Chronicle of the Vienna Goethe-Verein, V. Band, 6th ed., No. 5, May 25, 1891

Moltke As Philosopher 154
Literary Mercury, XII. Jg., No. 15, April 9, 1892

Maximilian Harden "Apostate" 158
Literary Mercury, Xu. Gen., No. 27, 2 July 1892

A "Society For Ethical Culture" in Germany. .164
Literary Mercury, XII. Jg., No. 40, October 10, 1892

A "Society for Ethical Culture" 169
The Future, Volume I, No. 5, October 29, 1892

J.M.Bosch "Human Compassion" A contribution to the foundation of Scientific Ethics 176
Literary Mercury, XII. Jg., No. 50, December 17, 1892

Adolf Gerecke "The Hopelessness Of Morality" 177
Literary Mercury, XII. Jg., No. 51, December 24, 1892

Old And New Moral Concepts 180
The Future, II. Volume, No. 16, January 14, 1893

Grand Duchess Sophie of Saxony 187
Magazine for Literature, 66th year, No. 14, April 8, 1897

Catholicism And Progress 189
Magazine for Literature, 66th year, No. 37, 18 September 1897

The Desire Of The Jews For Palestine 196
Magazine for Literature, 66th year, No., 38, 25 September 1897

Goethe Days in Weimar
Report on the 13th General Assembly of the Deutsche Goethe-Gesellschaft. , 20
Supplement to the Allgemeine Zeitung, No. 232, Oct. 14, 1897

Kuno Fischer on the Grand Duchess Sophie of Saxony 207 Magazine for Literature, 66th Y., No. 41, 16 October 1897

Goethe Days in Weimar. Report on the 13th General Assembly of the Deutsche Goethe-Gesellschaft. .212 Magazine for Literature, 66th ed., No. 42, October 23, 1897

Theodor Mommsen's letter to the Germans of Austria 214
Magazine for Literature, 66th year, No. 45, November 13, 1897

The daily conversation of today 217
Magazine for Literature, 66th year, no. 46, 20 November 1897

The instincts of the French 221
Magazine for Literature, 66th Y., No. 49, 11 December 1897

Emile Zola to the youth 225
Magazine for Literature, 67th Y., No. 7, February 19, 1898

Zola's oath and the truth about Dreyfus 230
Magazine for Literature, 67th Y., No. 9, March 5, 1898

Contemporary High School Reform 232
Magazine for Literature, 67th Y., No. 9, March 5, 1898

University education and the requirements of the Ge
currently 235
Magazine for Literature, 67th Y., No. 19, May 14, 1898

The Goethetag in Weimar. Report on the 14th General Assembly of the German Goethe-Gesellschaft. , 239 Magazine for Literature, 67th Y., No. 24, 18 June 1898

The Social Question 247
Magazine for Literature, 67th Y., No. 28, 16 July 1898
Freedom and Society 251
Magazine for Literature, 67th Y., No. 29 and 30, 23 and 30 July 1898
Bismarck, the man of political success 263
Magazine for Literature, 67th Jg., No. 32, 13th August 1898
Friedrich Jodl «Essence and goals of the ethical movement
in Germany »272
Dramaturgical Sheets, 1st Gen., No. 32, 13 August 1898
Jules Michelet 274
Magazine for Literature, 67th Y., No. 33, August 20, 1898
Literary Wisdom and Devil Island 276
Magazine for Literature, 67th Y., No. 37, 17 September 1898
Dreyfus letters 277
Magazine for Literature, 67th Y., No. 41, 15 October 1898
John Henry Mackay and Rudolf Steiner. The individuali
Stark Anarchism: An Opponent of «Propaganda of the
Did". Open Letter to Dr. Ing. Rudolf Steiner, Out
donor of the "Zeitschrift für Literatur" 281
Magazine for Literature, 67th Y., No. 39, September 30, 1898
Answer to John Henry Mackay 283
Magazine for Literature, 67th Y., No. 39, September 30, 1898
Correction 287
Magazine for Literature, 67th Y., No. 41, 15 October 1898
Joseph Müller "Reform Catholicism" 288
Magazine for Literature, 67th Y., No. 41, 15 October 1898
School and college 289
Magazine for Literature, 67th Y., No. 49, 50, 3, 17 December 1898
College and Public Life 301
Magazine for Literature, 67th Y., No. 50 and 51, 17 and 24 December 1898
Moritz von Egidy. Died on December 29, 1898. ,
Magazine for Literature, 68th Y., No. 2, January 14, 1899
On the problem of the journalist and critic. On the occasion of the death of Emil Schiff on January 23, 1899. , , Magazine for Literature, 68th Y., No. 5, 4 February 1899
Professor Schell 324
Magazine for Literature, 68th Y., No. 10, March 11, 1899
About the apprenticeship 327
Magazine for Literature, 68th Y., No. 11, 18 March 1899
The literature on the woman question 329
Magazine for Literature, 68th Y., No. 11, 18 March 1899
Heinrich von Treitschke «Politics» 335
Magazine for Literature, 68th Y., No. 11, 18 March 1899
Collegium logicum 337
Magazine for Literature, 68th year no. 12, 25th March 1899
Gutenberg's act as a landmark of cultural development. .341
German Book and Stone Printer 1900, 6th volume, No. 9
The printing art. To celebrate the five hundredth birthday
their creator's day 354
Magazine for Literature, 69th Y., No. 25, 23 June 1900
A monument 360
Magazine for Literature, 69th year, No. 40, 6 October 1900
Thomas Babington Macaulay. Born on Oct. 25, 1800 367 Magazine for Literature, 69th year, No. 42, October 20, 1900
Max Müller 373
Magazine for Literature, 69th year, No. 47, 24th November 1900
Ahasuerus 378
Magazine for Literature, 69th year, No. 35, September 1, 1900

Adolf Bartels, the literary historian 382
Communications from the Association for the Defense of Anti-Semitism, IL Jg., No. 37, September 11, 1901
The "Post" as a lawyer of the Germanic 387
Messages from the Association for the Defense of Anti-Semitism, IL Jg., No. 39, 25 September 1901
A Heine haters 388
Communications from the Association for the Defense of Anti-Semitism, IL Jg., No. 38, 18 September 1901
The Scientific Proof of the Anti-Semites 393
Messages from the Association for the Defense of Anti-Semitism, IL Jg., No. 40, October 2, 1901
Shameful anti-Semitism 398
Communications from the Association for the Defense of Anti-Semitism, IL Jg., No. 46-48, 13, 20 and 27 November
Two measures 414
Communications from the Association for the Defense of Anti-Semitism, ü. Jg., No. 50, December 11, 1901
Idealism against anti-Semitism 417
Communications from the Association for the Defense of Anti-Semitism, H. Jg., No. 52, 25 December 1901
Stefan von Czobel «The development of religious concepts
as the basis of a progressive religion »420
The Vähan 1901, Jg. III, No. 6

Seven letters from Fichte to Goethe. Two letters from Fichte to Schiller. With explanations by Rudolf Steiner 422 Goethe-Jahrbuch 1894, 15th volume

III

Rudolf Steiner's contributions on Nietzsche and the Nietzsche Archive. 


Nietzscheanism 453
Literary Mercury, XII. Gen., No. 14, April 2, 1892
Friedrich Nietzsche «So Spoke Zarathustra», IV. Part.
Recent publication from Nietzsche's estate. - A book
for all and none. Fourth and last part 460
Literary Mercury, XII. Gen., No. 24, June 11, 1892
Kurt Eisner «Psychopathia spiritualis. Friedrich Nietzsche
and the apostles of the future »467
Literary Mercury, XIII. Gen., No. 4, January 28, 1893
Communication and correction 469
Supplement to the Allgemeine Zeitung (Munich) No. 215 and 217, 17 and 24 September 1896
Nietzsche Archive 470
Hamburger Fremdenblatt, October 3, 1896
Nietzsche in pious illumination 471
Magazine for Literature, 67th Y., No. 33, August 20, 1898
A real "disciple" Zarathustra 475
Magazine for Literature, 67th Y., No. 43, October 29, 1898
Friedrich Nietzsche and the Berliner Tageblatt .... 479 Magazine for Literature, 69th year, No. 5, 3 February 1900
Friedrich Nietzsche as a poet of the modern world
Look 482
Magazine for Literature, 69th year, No. 49, 8 December 1900
Short excerpt from a lecture. About F. Nietzsche. , 486 Magazine for Literature, 69th year, No. 39, September 29, 1900
Friedrich Nietzsche, died on August 25, 1900. , , 489 Entertainment Sheet of the Forward, No. 165, August 28, 1900
Haeckel, Tolstoy and Nietzsche 497
Magazine for Literature, 70th Y., No. 45, 9 November 1901
The Nietzsche Archive and its charges against the previous editor. A revelation
I. The publication of Nietzsche's works 505
II. On the characteristics of Mrs. E. Förster-Nietzsche. .519
Magazine for Literature, 69th year, No. 6, February 10, 1900
The Second Coming of Nietzsche .... 529 A defense of Nietzsche's so-called "Second Coming". From Dr. E. Horn pepper
Magazine for Literature, 69th year, No. 15, April 14, 1900
Response to the above 538
Magazine for Literature, 69th year, No. 15, April 14, 1900
The so-called second coming of the same from Nietz
cal. A continuation of my reply to E. Horn
effers essay "A Defense of the so-called" Wie-
dergleich der Gleichen) by Nietzsche »549
Magazine for Literature, 69th Y., No. 16 and 17, 21 and 28 April 1900
Mrs. E. Förster-Nietzsche and her knight of funny shape. An answer to Dr. Seidl's "unmasking". , 571 The Society, XVI. Jg., Volume IL Issue 4, May 1900
594 response
The Future 1900, VIII Jg., 31st Volume, No. 33
Letter from Rudolf Steiner to Elisabeth Förster-Nietzsche. , 598
The alleged "fight for the Nietzsche edition". .601 Magazine for Literature, 69th year, No. 27, 7 July 1900

IV

Smaller book reviews and various other contributions.

IV
C. Andresen "The Development of Man" .... 617 Literary Mercury, XL, no. 40, October 3, 1891
Jürgen Bona Meyer «Temperament and temperament
treatment »618
Literary Mercury, XI. Jg., No. 41, October 10, 1891
E. Kulke «On the evolution of opinions» 619
Literary Mercury, XII. Gen., No. 2, January 9, 1892
E. Martig "Psychological Psychology with Application
on education »621
Literary Mercury, XII. Jg., No. 12, March 19, 1892
Franz Lauczizky «Textbook of Logic» 622
Literary Mercury, XII. Gen., No. 9, February 27, 1892
Dr. R. Biese «Principles of Modern Humanity Education» 623
Literary Mercury, XII. Gen., No. 37, September 10, 1892
Prof. Dr. Kirchner «Green Germany». A ramble
by the recent German poetry 626
Literary Mercury, XIII. Gen., No. 32, August 19, 1893
Woldemar von Biedermann 628
Magazine for Literature, 66th Y., No. 11, 18 March 1897
To our readers 629
Magazine for Literature, 66th year, No. 27, 10 July 1897
Alfred von Arneth 630
Magazine for Literature, 66th year, no. 32, 14th August 1897
Henry George 631
Magazine for Literature, 66th year, No. 44, 6 November 1897
announcement 632
Magazine for Literature, 67th Y., No. 1, 8 January 1898
A letter from Blaise Pascal 633
Magazine for Literature, 67th Y., No. 10, March 12, 1898
Karl Biedermann «The First German Parliament» .... 634
Magazine for Literature, 67th Y., No. 14, April 9, 1898
Dr. Kurella «Socialism in England» 635
Magazine for Literature, 67th Y., No. 18, May 7, 1898
Science and Press 635
Magazine for Literature, 67th Y., No. 20, 21 May 1898
About popular university courses 636
Magazine for Literature, 67th Y., No. 30, July 30, 1898
Heinrich Kiepert 638
Magazine for Literature, 67th Y., No. 31, 6th August 1898
To the lecture of Prof. Pietzker about "Naturwissen
academic instruction »639
Magazine for Literature, 67th Y., No. 41, 15 October 1898
Louis Dollivet "Rooms Juif!" 640
Magazine for Literature, 67th Y., No. 43, October 29, 1898
Moriz Lazarus "Ethics of Judaism" 640
Magazine for Literature, 67th Y., No. 43, October 29, 1898
Announcement for the year 1899 641
Magazine for Literature, 68th Y., No. 1, 7 January 1899
Eduard Samson. Died on 2 May 1899 642
Magazine for Literature, 68th Y., No. 19, May 13, 1899
Postscript to an essay «begins the 19th century
with the coming New Year's Day? »643
Magazine for Literature, 68th Y., No. 50, 16 December 1899
Lecture by Karl Lamprecht 646
Magazine for Literature, 69th year, No. 4, January 27, 1900
Ernst goal «from today». Thoughts on the threshold of
century 647
Magazine for Literature, 69th year, No. 10, March 10, 1900
Against the "Lex Heinze" 651
Magazine for Literature, 69th year, No. 10, March 10, 1900
Lex Heinze 652
Magazine for Literature, 69th Y., No. 21, May 26, 1900

ATTACHMENT
The Goethetage in Weimar 655
Vmtl. Weimar newspaper 1897
School and College 660
Magazine for Literature, 67th Y., No. 49, December 10, 1898
University education and public life 661
Autoreferat, leaflet [December 1898]
Information from the publisher
To this issue 665
Notes on text 667
Name Index 703
References of journals 716
Overview of the Rudolf Steiner Complete Edition. , , 719

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