Catholicism & Waldorf Education

Question:
Can a Catholic take elements from Waldorf, Steiner, Anthroposophy, into a Christian home? And can Catholic Homeschoolers use the Waldorf education method with confidence?

Reply:
On further study you'll find that Anthroposophy is profoundly Christian in its essence - in fact Rudolf Steiner said that the whole purpose of Anthroposophy was to elaborate the Christian Mystery. It is entirely consistent with the prologue of the Gospel of St. John, and its description of the condescension of the Creative Word.

Even though there are some Christian/Judaic elements in the Waldorf curriculum, you'll find that Anthroposophical doctrines are not taught.

The most famous Catholic to study Rudolf Steiner was none other than the young Karol Józef Wojtyła who later became Pope John Paul II. In 1938, when Karol Wojtyla set out from Wadowice for Cracow to enrol at the prestigious Jagellon university, he soon became the friend of a certain Kotlarczyk, the creator of the Rhapsodic Theatre. He was a disciple of Rudolf Steiner, the founder of anthroposophy.

Karol Wojtyla adhered to this esoteric doctrine as a young student and never repented of it. After becoming Cardinal Archbishop of Cracow, he wrote an introduction to the book of Kotlarczyk, his master and friend, “The Art of the Living Word”.

As part of the Anthroposophical group in Poland he was working with the art of speech and Rudolf Steiner's Mystery Dramas:

"they said he was a young man aged 21 in the year 1939, and he was part of an Anthroposophical group in Poland who were working especially with the art of speech formation and among other things they were working with various scenes from Rudolf Steiner's Mystery Dramas, and this young man, it was around about 1939, was one day walking down the street and a lorry(truck) drove into him and as a result of this accident had an experience of Christ in the Etheric and helped him to recover. And after this experience this young man went and joined a Roman Catholic priest seminar which was of course at that time under German occupation, was an underground seminary, he joined the seminary and became there a priest. Later he became Bishop in Cracow and this young man who was a part of this Anthroposophic group then later went to Rome became Pope John Paul II."

- An interview with Robert Powell speaking about the Anthroposophist turned Catholic, Valentin Tomberg

The famous anthroposophist who became a Catholic, Valentin Tomberg, wrote the book Meditations on the Tarot, which was foreworded by Cardinal Hans Urs von Balthasar. In the National Catholic Reporter, Richard Knopf said: The book begs not only to be studied cover to cover, but also to be savored, meditated upon and assimilated into one's life. Fr. Thomas Keating, American Cistercian monk and popularizer of a practice named 'centering prayer', called for it to be a fundamental Christian text.

Pope John Paul with Meditations on the Tarot on his desk:
 

 

Note: Photo is reversed- see watch on right hand.

Pope with Cardinal Hans Urs von Balthasar- a big fan of the anthroposophicly influenced Catholic, Valentin Tomberg

There are many Catholic anthroposophists, Pietro Archiati being a influential one (he was eventually effectively ostracised by the Society- of course you don't have to be a member to be an anthroposophist). He studied philosophy and theology and worked for many years as a Catholic priest. 

Tomatoes & Cancer- Rudolf Steiner

You know that in modern time (relatively speaking, it is only a short time since) the tomato has been introduced as a kind of staple food. Many people are fond of it. Now the tomato is one of the most interesting subjects of study. Much can be learned from the production and consumption of tomatoes.

Those who concern themselves a little with these things — and there are such men to-day — rightly consider that the consumption of the tomato by man is of great significance. (And it can well be extended to the animal; it would be quite possible to accustom animals to tomatoes). It is, in fact, of great significance for all that in the body, which — while within the organism — tends to fall out of the organism, i.e. for that which assumes — once more, within the organism — an organization of its own.

Two things follow from this. First, it confirms the statement of an American to the effect that a diet of tomatoes will, under given conditions, have a most beneficial effect on a morbid inclination of the liver. In effect, the liver of all organs, works with the greatest relative independence in the human body. Therefore, quite generally speaking, liver diseases — those that are rather diseases of the animal liver — can be combated by means of the tomato.

At this point we can begin to look right into the connection between plant and animal. I may say, in parenthesis, suppose a person is suffering from carcinoma. Carcinoma, from the very outset, makes a certain region independent within the human or animal organism. Hence a carcinoma patient should at once be forbidden to eat tomatoes. Now let us ask ourselves: What is it due to? Why does the tomato work especially on that which is independent within the organism — that which specializes itself out of the organic totality? This is connected with what the tomato needs for its own origin and growth.

The tomato feels happiest if it receives manure as far as possible in the original form in which it was excreted or otherwise separated out of the animal or other organism — manure which has not had much time to get assimilated in Nature — wild manure, so to speak. Take any kind of refuse and throw it together as a disorderly manure- or compost-heap, containing as much as possible in the form in which it just arose — nohow prepared or worked upon. Plant them there, and you will soon see that you get the finest tomatoes. Nay, more, if you use a heap of compost made of the tomato-plant itself — stem, foliage and all — if you let the tomato grow on its own dung, so to speak, it will develop splendidly.

The tomato does not want to go out of itself; it does not want to depart from the realm of strong vitality. It wants to remain therein. It is the most uncompanionable creature in the whole plant-kingdom. It does not want to get anything from outside. Above all, it rejects any manure that has already undergone an inner process. It will not have it. The tomato's power to influence any independent organization within the human or animal organism is connected with this, its property.

To some extent, in this respect, the potato is akin to the tomato. The potato, too, works in a highly independent way, and in this sense: it passes easily right through the digestive process, penetrates into the brain, and makes the brain independent — independent even of the influence of the remaining organs of the body. Indeed, the exaggerated use of potatoes is one of the factors that have made men and animals materialistic since the introduction of potato cultivation into Europe. We should only eat just enough potatoes to stimulate our brain and head-nature. The eating of potatoes, above all, should not be overdone.

Agriculture , Rudolf Steiner, Lecture 8

Even This Shall Pass Away

Once in Persia reigned a King
Who upon his signet ring
Graved a maxim true and wise,
Which, if held before the eyes,
Gave him counsel at a glance,
Fit for every change and chance.
Solemn words, and these are they:
"Even this shall pass away."

Trains of camels through the sand
Brought him gems from Samarkand;
Fleets of galleys through the seas
Brought him pearls to match with these.
But he counted not his gain
Treasures of the mine or main;
"What is wealth?" the king would say;
"Even this shall pass away."

’Mid the revels of his court
At the zenith of the sport,
When the palms of all his guests
Burned with clapping at his jests;
He amid his figs and wine,
Cried: "Oh loving friends of mine!"
"Pleasure comes but not to stay;"
"Even this shall pass away."

Lady fairest ever seen,
Was the woman he crowned his queen,
Pillowed on his marriage bed,
Softly to his soul he said:
”Though no bridegroom ever pressed,
Fairer bosom to his breast,
Mortal flesh must come to clay,
Even this shall pass away!”

Fighting on a furious field,
Once a javelin pierced his shield;
Soldiers with a loud lament
Bore him bleeding to his tent;
Groaning from his tortured side,
"Pain is hard to bear," he cried,
"But with patience, day by day,
Even this shall pass away."

Towering in the public square,
Twenty cubits in the air,
Rose his statue, carved in stone,
Then, the king, disguised, unknown,
Stood before his sculptured name
Musing meekly, "What is fame?
Fame is but a slow decay
Even this shall pass away."

Struck with palsy, sere and old,
Waiting at the Gates of Gold,
Said he with his dying breath;
"Life is done, but what is Death?"
Then, in answer to the King,
Fell a sunbeam on his ring,
Showing by a heavenly ray,
"Even this shall pass away."

- Theodore Tilton 1835-1907

Water & the Sacraments

By Leszek Forczek

"Foot washing or washing of feet is a religious rite observed as an ordinance by several Christian denominations. The name, and even the spelling, of this practice is not consistently established, being variously known as washing the saints' feet, pedilavium, and mandatum.

The rite of foot washing finds its roots in scripture. After the death of the apostles, the practice was gradually lost. Nevertheless, it appears to have been practiced in the early centuries of post-apostolic Christianity, though the evidence is scant. For example, Tertullian (145-220) mentions the practice in his De Corona, but gives no details as to who practiced it or how it was practiced. It was practiced by the church at Milan (ca. A.D. 380), is mentioned by the Council of Elvira (A.D. 300), and is even referenced by Augustine (ca. A.D. 400). Observance of foot washing at the time of baptism was maintained in Africa, Gaul, Germany, Milan, northern Italy, and Ireland.

According to the Mennonite Encyclopedia "St. Benedict's Rule (A.D. 529) for the Benedictine Order prescribed hospitality feet washing in addition to a communal feet washing for humility"; a statement confirmed by the Catholic Encyclopedia. It apparently was established in the Roman church, though not in connection with baptism, by the 8th century. The Albigenses observed feet washing in connection with Communion, and the Waldenses' custom was to wash the feet of visiting ministers. There is some evidence that it was observed by the early Hussites. The practice was a meaningful part of the 16th century radical reformation. Foot washing was often "rediscovered" or "restored" in revivals of religion in which the participants tried to recreate the faith and practice of the apostolic era.”

"In the third century there are traces of a custom of washing the hands as a preparation for prayer on the part of all Christians; and from the fourth century onwards it appears to have been usual for the ministers at the Communion Service ceremonially to wash their hands before the more solemn part of the service as a symbol of inward purity."
-Report of the Royal Commission on Ecclesiastical Discipline (Church of England) 1906

The Lavabo

“A lavabo is a device used to provide water. In ecclesiastical usage it is the basin in which the priest washes his hands after preparing the Altar before saying Mass. The room in which it is kept is the lavatory. The word can also refer to a specific ritual in the Mass.

"The name Lavabo ("I shall wash") is derived from the words of the 26th Psalm, which the celebrant is directed in the Missal to recite during the ceremony; "I will wash my hands in innocency, O Lord, and so will I go to Thine altar." As he says this, he ritually rinses his hands in water, usually assisted by an altar server. This part of the Mass is referred to as the Lavabo.”

Monastic practice

In many early and medieveal monasteries, there would be a large lavabo (lavatorio) where the brethren would wash their hands before entering church. This practice was first legislated in the Rule of St. Benedict in the 6th century, but has earlier antecedents. St. John Chrysostom mentions the custom in his day of all Christians washing their hands before entering the church for worship.

In the Communion
Water was the sacramental substance of choice in the ancient mysteries, as it continued to be with Mithraism and the Manichaeans. The early Christian Ebionite sect also used water. The groups that performed the water Communion were referred to as the Aquarii. Even a Catholic saint, St. Pionius was present at a water Communion.

"The Encratites, who opposed the use of all intoxicating drinks, consistently communed with water. In the fourth century the users of water in the Communion were called "Aquarii" or "Hydroparastatae" and, under the Code of Theodosius, were liable to death for their practice."

"Others known as having substituted water for wine are: Tatian, a pupil of Justin Martyr; Galatia, the confessor of Alcibiades of Lyons; Pionius, the Catholic martyr of Smyrna; the Marcionites; the Montanists; the Elkasaites; and the Therapeutae of Philo."

End of quote

By his coming again Christ means his reappearance in the Sixth sub-race when he will be proclaimed by the ‘Water-Man’.

-Rudolf Steiner

Masaru Emoto, a creative and visionary Japanese researcher, has published an important book, Miraculous Messages from Water.

"From Mr. Emoto's work we are provided with factual evidence, that human vibrational energy, thoughts, words, ideas and music, affect the molecular structure of water…"

Rudolf Steiner, Background to the Gospel of St. Mark, Lecture 7:

It is also a fact that there are individuals who enjoy washing their hands as often as possible, and others who do not. Understanding of such an apparently trivial fact actually demands very advanced knowledge. To a clairvoyant the hands of a man are remarkably different in a particular respect from all his other bodily members. Luminous projections of the etheric body stream out from the fingers, sometimes glimmering faintly, sometimes flashing far into the surrounding space. The radiations from the fingers vary according to whether the man is happy or troubled and there is also a difference between the back of the hands and the palm. For anyone able to observe clairvoyantly, a hand, with its etheric and astral parts, is a most wonderful structure. But everything in our environment, material though it be, is a revelation, a manifestation, of the spirit. You should think of matter as being related to spirit as ice is to water; matter is formed out of spirit — call it ‘condensed spirit’ if you like. Contact with any material substance means contact with the spirit in that substance. All our contact with anything of a material nature is in fact — to the extent that it is purely material — maya. In reality it is spirit with which we come into contact.

If we observe life with sensitivity, we shall realise that washing the hands — especially if it is done frequently — brings a man into contact with the spirit in the water and has a considerable effect upon his whole disposition. Some individuals have a great fondness for washing their hands; directly the least speck of dirt gets on their hands they must be washed! Such characters either have, or will develop, a very definite relation to their surroundings, a relation not entirely the outcome of material influences. It is as if delicate forces in matter were working upon such individuals when there is this relationship between their hands and the element of water. Even in everyday life you will find that these people have an entirely healthy kind of sensitivity and more delicate powers of observation than others. They are at once aware, for instance, whether someone standing near them has a brutal or a kindly disposition. On the other hand, individuals who do not mind their hands being dirty are actually of a coarser disposition and erect a sort of barrier between themselves and their environment. This is a fact and can actually be observed as being characteristic of certain groups. Travel through certain countries and observe their inhabitants. In regions where people tend to wash the hands more frequently, you will find that relations between friend and friend are very different from what they are in regions where people wash their hands less often and erect a sort of barrier between one another.

These things have the validity of natural law, though the details may be affected by various circumstances. If we throw a stone into the air the line of projection is a parabola; but if the stone is caught by a gust of wind there will no longer be a pure parabola. This shows that all the relevant facts must be known if certain relationships are to be accurately observed. As to the hands, clairvoyant consciousness reveals that they are permeated by soul and spirit — to such an extent, indeed, that a definite relationship of the hands to the water is established. This holds good less in the case of the human face and less still in the case of the other parts of the body. This must not, however, be interpreted as an objection to washing or bathing but rather that we must keep our attention fixed on the relevant circumstances.

The point here is to show how very differently the soul and spirit are related to and express themselves in the various parts of the body. You are not likely to find that anyone does harm to his astral body by washing his hands too often, but the point must be considered in its widest range. The relationship between hands and water may exercise a healthy influence on the relation between man and his surroundings, that is to say, between his astral body and his environment; and for this reason things will not readily be carried to extremes. But those who think materialistically and allow their thoughts to be attached solely to matter will say that what is good for the hands must be good for the rest of the body. This would show that differences depending on delicate perceptions entirely escape notice; the consequence -- and it is abundantly in evidence — is that for certain purposes the same treatment is applied to the whole of the body. For instance, frequent cold baths and constant cold water frictions are recommended as a particularly effective treatment, even for children. Fortunately, because of obvious effects on the nervous system, doctors have already begun to realise that these treatments have been carried to absurd extremes. What is right for the hands because of their particular relation to the astral body can become an injurious experiment when applied to parts of the body having a different relation to the astral body. Washing the hands may bring about a healthy sensitivity to the environment; but an excessive use of cold baths and the like may cause an unhealthy hypersensitivity which, especially if such treatment is applied in childhood, lasts for the whole of life.

It is therefore all-important to know the limits within which methods may be beneficially applied; and this will be possible only if there is willingness to acknowledge that higher members of man's being are incorporated in his physical body.

The Great Shaking- Muditch Boongurang

Here is an interesting Aboriginal story from Western Australia, which appears to demonstrate an ancient pole-shift:

Long long ago before the tribes were formed, the shape of the land was completely changed by a terrific upheaval known as the Great Shaking. There were fearful rushes of wind accompanied by smoke and dust. For days and weeks and months it continued until suddenly it ceased and everything grew strangely quiet and still. For a day or more there was not a breath of wind, and there seemed to be no air to breathe. Those who had survived went about gasping for breath, and many died. At length came a welcome wind which revived the few who remained alive. But this was followed by another shaking and terrible claps of thunder, and great waves came rushing all over the land.

When the Big Water came, the surviving people and the animals were on a high hill, which saved them from being drowned. After a little while this strange Big Water rushed back back to the places from which it had come, and in its wake left huge quantities of fish, such as men had never seen before. The people could see all these fish leaping about on the plain below. They descended, gathered up the fish, and cooked and ate them, for they were in need of food, which had been difficult to get since the Great Shaking.

The people were puzzled at the strange changes that had taken place on account of the Great Shaking and the Big Water. Where there had been hills there were now plains, and where there had been plains there were now hills. But the most extraordinary thing was that the Sun did not rise or set in the same direction as before. Instead of rising on the north and setting in the south, it now rose in the east and set in the west.

-Taken from An Attempt to Eat the Moon, & other stories, recounted from the Aborigines in the Margaret River region of Western Australia, by Deborah Buller-Murphy, 1958.