"Here in this school you have been led
by the spirit of Christ...
[T]hrough the larger life of the school
the spirit of Christ leads
your life forces,
your soul powers,
your spiritual goals."
— Service for Young People


Services in the Schools

Rudolf Steiner said that Waldorf teachers serve as priests for their students. Most of the activities conducted in Waldorf schools have spiritual purposes, and many can be deemed religious ceremonies. [See "Schools as Churches" and "Soul School".] On some occasions, formal religious services are held in the schools, including services that stem directly from Rudolf Steiner's occult teachings. We can find such services described in the volume THE WORSHIP SERVICES OF THE CHRISTIAN COMMUNITY AND THE WORSHIP SERVICES OF THE FREE WALDORF SCHOOL, by Hischam A. Hapatsch. (In the original German, the title is DIE KULTUSHANDLUNGEN DER CHRISTENGEMEINSCHAFT UND DIE KULTUSHANDLUNGEN IN DER FREIEN WALDORFSCHULE.) 

The Christian Community is an overtly religious offshoot of Anthroposophy. [See "Christian Community".] In general, the forms of worship used in Waldorf schools closely parallel the services of the Christian Community. Usually three priests or officiants lead such services. At Waldorf schools, ordained ministers of the Christian Community may be brought in to preside, or other Anthroposophists may assume the leading roles, and members of the faculty may take various positions before or at the altar.

Hapatsch's book is difficult to find. Generally, officials of the Anthroposophical and Waldorf movements hold the book closely, keeping it from prying eyes. I am grateful to Grégoire Perra for locating a copy and bringing it to my attention. Perra is a former Anthroposophist and Waldorf teacher. [See "My Life Among the Anthroposophists".] He was able to unearth the book by working through his own private channels, which reach into Anthroposophical networks. (You can confirm the existence of the book by using this link: Google Books. You will not be able to examine its contents, however; no "preview" is allowed, as of this writing.)

Hischam A. Hapatsch

Arbeitsgemeinschaft für Religions- und Weltanschauungsfragen (ARW)


Working Group for Questions of Religion and World View

We should begin with a bit of background.

Steiner said that working as a Waldorf teacher is tantamount to being a priest. Here are some of his statements to this effect (I have highlighted certain key terms): 

• "The position of teacher becomes a kind of priestly office, a ritual performed at the altar of universal human life ... Our task is to ferry into earthly life the aspect of the child that came from the divine spiritual world." — Rudolf Steiner, THE ESSENTIALS OF EDUCATION - Foundations of Waldorf Education XVIII (Anthroposophic Press, 1997), p. 24.

• "[T]eachers must reach a point where all their work becomes moral activity, and they regard the lessons themselves as a kind of divine office." — Rudolf Steiner, A MODERN ART OF EDUCATION - Foundations of Waldorf Education XVII (Anthroposophic Press, 2004), p. 169.

• "[A] teacher’s calling becomes a priestly calling, since an educator becomes a steward who accomplishes the will of the gods in a human being." — Rudolf Steiner, HUMAN VALUES IN EDUCATION - Foundations of Waldorf Education XX (Anthroposophic Press, 2004), p. 9.

• "In our teaching and educating we should really become priests, because what we meet in children reveals to us, in the form of outer reality and in the strongest, grandest, and most intense ways, the divine-spiritual world order that is at the foundation of outer physical, material existence ... We have been placed next to children in order that spirit [i.e., the influence of spiritual powers] properly germinates, grows, and bears fruit. This attitude of reverence must underlie every [instructional] method." — Rudolf Steiner, WALDORF EDUCATION AND ANTHROPOSOPHY - Foundations of Waldorf Education XIV, Vol. 2 (Anthroposophic Press, 1996), pp. 225-226.

Likewise, Steiner indicated that, on occasion, Waldorf schools should offer overtly religious instruction and services for the students:

• "At the Waldorf school in Stuttgart we have been able to pursue an art of education based on anthroposophy ... [C]hildren whose parents specifically request it receive religion lessons involving a freer religious instruction based on anthroposophy ... Our goal...is to enable every teacher to bring the fruits of anthroposophy to their work, no matter where they may be teaching or the nature of the subject matter." — Rudolf Steiner, THE ROOTS OF EDUCATION - Foundations of Waldorf Education XIX (Anthroposophic Press, 1997), p. 18.

• "[E]very Sunday we have a special form of service for those [students] who attend the free religion lessons. A service is performed and forms of worship are provided for children of different ages. What is done at these services has shown its results in practical life during the course of the years; it contributes in a very special way to the deepening of religious feeling, and awakens a mood of great devotion in the hearts of the children." — Rudolf Steiner, THE KINGDOM OF CHILDHOOD - Foundations of Waldorf Education XXI (Anthroposophic Press, 1995), p. 138.

• "[T]his is how our free, nondenominational, religion lessons came about. These were given by our own teachers, just as the other religious lessons were given by ministers. The teachers were recognized by us as religious teachers in the Waldorf curriculum. Thus, anthroposophic religious lessons were introduced in our school. These lessons have come to mean a great deal to many of our students." — Rudolf Steiner, THE SPIRITUAL GROUND OF EDUCATION - Foundations of Waldorf Education XV (Anthroposophic Press, 2004), p. 115.

Implicit in all of this is an admission of several crucial points that Waldorf representatives usually deny: Waldorf schools are religious institutions. Their teachers work as priests. And the religion they serve is Anthroposophy. Steiner himself said as much (evidently inadvertently) when he said "[T]he Anthroposophical Society...provides religious instruction just as other religious groups do." — Rudolf Steiner, FACULTY MEETINGS WITH RUDOLF STEINER - Foundations of Waldorf Education VIII/2, Vol. 2 (Anthroposophic Press, 1998), p. 706.

Steiner insisted that the religious instruction and services provided by Anthroposophists in Waldorf schools are "free" — no one is compelled to attend (only students whose parents request such services are expected to be present). Such assurances may or may not prove to be true today; Waldorf schools use many methods to extend their "priestly" efforts to all students. [See, e.g., "Sneaking It In".] In any case, our focus for the moment should be directed to the "special form of service" conducted for at least some Waldorf students. In general, these services appear to be Christian — they center on the figure of Christ. We should recognize, however, that the Christ revered by Anthroposophists is quite different from the Son of God worshipped in mainstream Christian denominations. According to Anthroposophical belief, Christ is the Sun God, the same god worshipped in various pagan religions under such names as Wu or Baldur. Anthroposophy recognizes the Sun God as a member of the Holy Trinity, but it also affirms His existence as a separate god, distinct from the Father God — the god of Saturn — and the Holy Spirit — the god of the Old Moon stage of evolution. [See "Sun God".] Christianity is one of the great monotheistic religions of mankind; Anthroposophy, by contrast, is polytheistic. [See "Polytheism"]. 

The "free" religious services performed for Waldorf students have various Christian trappings, but they are actually quite distinct from mainstream Christian practice — they are conducted in accordance with Anthroposophy's unique, polytheistic theology. Indeed, the freedom of the "Free Waldorf School" — which is what the first Waldorf school was called — largely consisted of the school's ability to enact teachings that lie outside mainstream belief and practice. Rudolf Steiner advocated freedom; but at Waldorf schools, this largely amounts to freedom for the schools to operate outside normal bounds, not freedom for students or even faculty members to think or act independently except within narrow limits. Anthroposophy is held to be the Truth, and individuals are "free" to accept it or reject it. In practice, this means individuals may choose the right path and its rewards, or the wrong path and its penalties. The right path, of course, is Anthroposophy; the wrong path is anything that diverges significantly from Anthroposophy. Your "freedom," then, consists of your ability to choose the one true course in life; failing that, you will lose your soul. [See "Freedom".]

All that having been being said, let's turn our attention to the instructions provided by Rudolf Steiner and relayed by Hischam A. Hapatsch concerning the Anthroposophical religious services intended to be performed in Waldorf schools.

A special altar is used:

Three steps rise to the altar. On the steps, on the left and right, there are always one-armed chandeliers. 

On the altar are seven candles, with the tallest at the center. To the left and right of the candles are flowers. 

Left and right of the altar stand, facing the community [i.e., the congregation], very low chairs with large backrests. 

The whole altar is bedecked in red. Above it hangs the portrait of Christ by Leonardo da Vinci. 

(Verlag der Arbeitsgemeinschaft für Religions- und Weltanschauungsfragen, 1996), p. 99.

This altar, from a Christian Community church in Finland,
approximates some of the arrangements described by Hapatsch.
[Public domain photograph.]

Having prescribed the arrangements for the altar, Hapatsch briefly explains how the services are performed.

The actions are performed by two or three officiants. The head officiant stands in the middle. The officiant standing to the right (as seen by the community) is responsible for the Communion, i.e., the part of the service in which participants act as individuals. The officiant on the left is responsible for the Gospel reading. The lead officiant has responsibility for all remaining parts.

If only two officiants are present, the lead officiant takes the part of the missing officiant. All officiants always face the same direction as the lead officiant. There is no liturgical garb. In all services, the parents, their substitutes, and the teachers lead in the students and then take their places at the rear of the room. Just before the service and even before the students are admitted, the lead officiant saith:

By your power, O spirit of God.

I will direct to you

The souls entrusted to me.

Your light illumines the center of my thinking.

Your warmth fills the center of my compassion.

Your penetrating soul power irradiates my willing body.

I make my service unto you.

Candles are lit before and after the community (including the elders) enter the room.

Immediately before the first or last words of the service are heard, the seated officiants rise and place themselves before the AItar, then they return to their chairs. Only the head officiant remains standing all the time. The chairs are not used in the sacrificial ceremony.

Concerning the style of speech to be used, Steiner said: "Be hesitant at first, groping for words. Experience when the spirit begins to flow to you and let it express itself then."


Those are the preliminaries, as outlined in Hapatsch's invaluable book. Let's look, now, at three services as detailed by Hapatsch. In preparing these translations, I have worked directly from the book, accepting its German text as authoritative although it evidently contains some typos, which of course complicates matters somewhat. Note that the services are intended explicitly for children, and they are crafted to make a deep emotional impact on the youngsters. This is precisely what an organization would aim for when seeking to indoctrinate young, impressionable souls. [For more on Waldorf indoctrination, see Perra's "The Anthroposophical Indoctrination of Students in Steiner-Waldorf Schools". You will also find a summary at "Indoctrination".] Various other details, such as mystic hand gestures, may also pique your interest. Considerable stage management is apparent in the services.

The individuals who conduct the services and attend to the children are identified by varying labels, some of which overlap. I have not attempted to straighten out any identifications left uncertain in the book.

I have included a few, but not all, of the footnotes that appear in the text. I have omitted, for instance, most footnotes that deal with minor points of German language usage that have little meaning in the English language. (Hapatsch reports slight differences between various versions of the ceremonies, differences that often hinge on slight variations in word choice.) I have adjusted the numbering of the footnotes accordingly.

Please consider my translations preliminary and tentative. I have worked on them carefully, but I am not the most qualified of translators. I have undertaken this work only because, as far as I can determine, no one else has done it. Perhaps other, better translators will eventually step forward and produce more finished translations. To promote this possibility, I have included the original German texts of the services, derived from Hapatsch's book, at the bottom of this page. Please, Germanophones, any takers?

— Roger Rawlings


Sunday Service for Children

[For students in grades 1-8]

(This is celebrated for the children of 1st to 8th grades until Confirmation, on every possible Sunday. For Christmas and Sundays between December 25 and June 1, the Christmas story is used.)

(The candles are lit, then the parents or their substitutes and the teachers enter the room of consecration. The children enter the consecrated room in pairs. At the entrance of every child, one of the two acolytes takes him by the hand and, speaking in chorus, the acolytes say:)

You understand, you approach the font,

you raise your soul to the spirit of the world.

(Then, when all the children are gathered in front of the altar, the ceremony at the altar begins. The two acolytes stand to the right and left of the altar.)

We now direct our thoughts and feelings to the spirit,

to the spirit that liveth and worketh,

that liveth and worketh in stone, plant and animal,

that liveth and worketh in human thinking and human action,

that worketh in all activity,

that moveth in all life,

the life that leads to death, so that it may live anew,

leading the dead back to life, so that we look to the spirit.

(Until reaching the phrase "feeling and willing," the acting officiant stands with raised right arm pointing to the image of Christ at the altar. The fingers of the hand are not spread.) 

He entered into a body, working as a spirit in the universe. 
Christ died. 
He became alive within humanity, 
who gave him a chamber in their hearts. 
So our hearts turn to him, 
he permeates us with his power, 
which works within, 
may it permeate 
our thinking, feeling and willing. 

(The acting officiant addresses the children:) 

My dear ones! We learn to understand the world. 
We learn to work in the world. 
The love of the people inspires us all to work. 
Without love, human existence is bleak and empty. 
Christ is the teacher of philanthropy.

(All speak now [whichever can be heard best]. The right hand of the acting officiant encloses his closed left hand during this prayer. During this prayer he stands facing the church.) 

Let us pray. 

We raise all our feelings and thinking to God's spirit. 
We worship the spirit of God. 
We love the spirit of God. 
We will recollect the spirit of God 
when we are alone, 
and also when we are with others. 
Then he will be with us. 

(The acting officiant now takes each child's hand or he puts his hand on the child's head and says:) 

The spirit of God, which you seek, be with you. 

(The child answers:)

I will seek him.

(Now the acting officiant turns again and speaks to the children, hands raised for blessing, both arms raised straight with outward-turned palms, the fingers spread in such a way that three groups emerge: Pinky and ring finger, middle finger and index finger, and the thumb.)

I call to God's Spirit,
that he may abide with you, if ye seek him.

We now proclaim the Gospel ... In the chapter and verse...1

(During the reading, everyone stands.)

Gospel reading.2

Insertion (Pentecost)

We sing now...


(Addressed again to the children:) 

Dear children! I release you now.
But retain well in your thoughts
what you have heard, felt, and thought here. 


(Then the children leave the hall after the books are closed and the acting officiant has taken leave of the Christ image.)


1In the Waldorf School, this is always spoken by the main officials.
2 Here originally John 1: 1-14 was always read ... Today the reading is based on the liturgical year.
3 The acting officiant does not join the singing.


Another Christian Community altar
(the Christian Community, New York).
In this case, the image above the altar is a 
characteristic Anthroposophical painting, 
the sort often found in Waldorf schools.
All Anthroposophical institutions, including 
the Christian Community and Waldorf schools,
exist within the unique, mystical culture that 
derives from the teachings of Rudolf Steiner.
It is a culture stressing both spirituality and beauty, 
and thus it can be alluring.
But before yielding to this allure, we should carefully 
consider the doctrines that constitute Anthroposophy.
[For an overview of Anthroposophical art, see "Anthro Art".
To consider such art as employed 
in Waldorf schools, see "Magical Arts".
To examine the central texts of Anthroposophy, 

Students at Waldorf schools who participate 
in the sorts of religious services described here
are, in effect, being inducted into the Christian Community.
Note that the congregation is referred to, in these services, 
as the "community" ("Gemeinde" or "Gemeindschaft").
The services reflect Christian Community devotional practice.
[For more on the Christian Community, 


Young People's Service

[For students in grades 8-10]

This service corresponds essentially to the confirmation service of the Christian Community (p. 50). However, since there are a number of important differences, the text of the young people's service is reproduced here in full, giving the form in which it is celebrated in the Waldorf School. It should be emphasized here explicitly that the youth service is not a one-time event like the confirmation service; the students return to it for about two years.

(At the entrance to the room of consecration, the students — who may enter in pairs — are taken by the hand by the two acolytes, who say to each:)

Remember the importance of this moment in your life.

(When all have gathered before the altar, the service begins. The acolytes arrange themselves on the right and left.)

Dear children!

You are stepping into a new age.
From childhood you are rising to adolescence.
Your teachers who shaped you
have been concerned that the Spirit of God
may give light to your thinking,
strength to your feeling,
and purpose to your willpower.
The Christ who has died so that the souls of men can live,
your teachers have worked so that he may be
the guide on your life paths,
the dispenser of life's joys,
the comforter in the sorrows of existence.

(The acting officiant turns around and raises both arms to the image of Christ, indicating "For thou hast said." The palms are turned inwards.)

You are the light of our souls,
you guide our ways in life,
you provide life's pleasures,
you comfort us in the sorrows of existence.

To you I have spoken pleadingly,
if I craved light
for these children's thinking,
if I longed for power
for these children's feeling,
if I aspired to work blessings
needed by these children.

So send your light,
so donate your strength,
so let your blessing flow
in this hour
to those who were entrusted to us,
and whom we now pass into life
that they
think through your light,
feel through your power,
work through your blessing;
in all their life on Earth
up to the moment of death
may you bring soul life unto them.

(The acting officiant turns to the community.)4

For thou hast said,

Paternal Mind of the World:
let the work of your Son be understood
so that through the Son you mayest be manifest.
You brought him forth for sake of spirits
who dwell in carnal human bodies
so that in the future he might bring life to all 
who come to him through you.

They will live in the future by the fact 
that the inner eye has been prepared
to look to you as truly the basis of the world5
creating Jesus Christ, whom you have sent to them.
Through me you were again visible in the essence of the world
although the Earth clouded the revelation of you.
Such was your will,
which worked through me.

So then, Paternal Mind of the World,
let now shine the revelation
that was already within me,
before you became known in the Earth.

Through me was the Word that reveals you, becoming known in the souls of men who came to me through you. You being in them, through you they came to me, and they have taken in the knowledge of You.6

They have recognized
that what I said to them
was spoken by you through me
unto them. 

Paternal Mind of the World, whom I invoke, 
may they who have come to you through me 
always be alive with you, as I am,
and may they recognize your revelation
that you lovingly let shine before me 
since before the Earth began.

Through me was made known the word
that reveals you, 
and I will carry this word in the souls of men,
that the love you have borne me
may be preserved in them,
and thus may my eternal life
preserve their lives forever (John 7:1-26).

(The acting officiant turns back to the altar. Then he goes to each individual, takes him by the hand and speaks:)

Here in this school you have been led
by the spirit of Christ
who overcame death,
that the life of the 
human soul may be saved;
through the larger life of the school
the spirit of Christ leads
your life forces,
your soul powers,
your spiritual goals.

(The acting officiant goes back to his place and discusses Easter in a short speech, which has approximately the following content:)

Dear children!
In the spring, when the Earth brings forth new plant life, Christ passed through death on Calvary. He died. But He overcame death. Victorious over death, He lives in humanity; He lives in the people who seek Him, seeking with all their thinking, feeling and willing. And so each time that spring brings the high festival of Easter, thenlooking upon the new life of the Earth — we should commemorate the death and resurrection of Christ.

Dear children,
Think every year at this Easter season of the feast we celebrate with you today, and celebrate it every year again, so that you will have within you the living thought 
of the death 
and resurrection of Christ, 
and of His dwelling in the souls of those who seek Him.

(The speech may continue until the officiant has said all he intends to convey to the children.)
(Songs, to be announced by the officiant. He stands facing the the community during the singing. Additionally, an unannounced piece of music may follow.)

Dear childrenl
Every Sunday I send you back,
prompting you to remember
what you have experienced here;

Now I release you
with caring soul
into life.

The spirit of Christ be with you.
Seek Him,
you will find Him:
in your light,
as your strength,
as your leader,7
as your comforter.

(The acting officiant turns back to the altar.)

(Each child is released individually, taken by the hand and told:)

Remember the importance of this moment in your life.
Forget it never,
not in joy,
not in sorrow.


4The following is spoken by the acolyte on the left.
5In another version, "the foundation of the world."
6In another version, "recorded in me as the knowledge of You."
7In another version, "highest leader."


Christ, as worshipped in Anthroposophy,
is the Sun God. The cover of this book 
— published by a Waldorf educational association — 
shows Christ apparently descending from the Sun.
[EASTER, a collection of works by Rudolf Steiner,
compiled by Helmut von Kügelgen, published by
the Waldorf Early Childhood Association of North America, 2008.
For more on the "Christianity" found in Waldorf schools,

The theology underlying Waldorf schools is complex.
Consistent with Christian belief, Steiner sometimes 
indicated the Father, Son, and Holy Spirit
are three persons of the Holy Trinity — 
three aspects, as it were, of a single God.
But he also said that the three members of the Trinity 
are actually three separate gods.
“The highest Ruler of Saturn, the Ego Spirit, 
appears to us as the Father God, 
and the highest Ruler of Sun, the Sun-God, as the Christ. 
Similarly the Ruler of the Moon stage of Earth 
appears to us as the Holy Spirit...” 
(Rudolf Steiner Press, 2000), p. 100.
Shocking as it may seem to many readers, 
Anthroposophy is essentially polytheistic.
[See "Polytheisim".]


Sacrificers' Service

[For students in grades 11-12
and alumni]

(1) The lead officiant is designated, (2) then the officiant on the left of the community is designated, and (3) then the officiant on the right. Rudolf Steiner called the altar here the occasional offering table. The speaking style should "not be priest-like" (R. Steiner).

(The community enters the room. The officiants are facing the altar.)

#1: [i.e., this is spoken by the first officiant]
Christ's deeds at Calvary
stand before our souls.
The consecration of our soul mood
reveals to us Christ's deeds on Earth.
The worship of our souls
prays to Christ's human sacrifice.
The devotion of our souls
in this sacrificial room
leads to the experience of Christ's human sacrifice.

The Father God is in us.
The Son of God works in us.
The Spirit of God enlightens us.

(Short pause. #1 turns around. In the ensuing salutation of the sacrificial ceremony, the lead officiant always assumes this position: The arms are only half-raised, the elbows are pressed inward, the palms are turned outwards. The fingers, not spread, are curved slightly forward.)

The Christ in you!

#3: [i.e., spoken by the third officiant]
May he fill your spirit.

(#1 turns back.)

To the Father God, we turn our minds.
He weaves in the essence of the world,
He lives in our humanity.
We are all that we are
through his being,
by his power.
To the Son of God, we turn our souls.
He reigns as the eternal Word
in the being of the world and in human beings.
We flnd consolation for our weakness
in his strength, in his sacrificial act.
To the Spirit of God, we turn our will.
He enlightens our decisions,
he holds sway in our deeds.
We find strength in our darkness
by his light
and soul power through him
as the spiritual sun.

#2: My heart carries awareness
of your inward weaving, O Christ.
From my lips emerges your pure Word, O Christ.
Your grace permits me to speak your Word, O Christ.

(#2 takes the Gospel book and turns around. With him turn #1 and #3.)

#2: It is time now to proclaim the Gospel according to ... in ... chapter and verse ... to ....

(The community stands up.)

# 2 gospel reading

(The community sits down again.)

(#1, #2 and #3 turn back to the altar.)

#1: We lift our souls to Thee, O Christ.
Your gospel as the pure Word
erases from our words
what is unclean in them.

(Short pause. #1 turns around.)

#1: The Christ in you.

#3: May he fill your spirit.

(#1 turns back to the altar.)

Eternal Foundation of the World
weaving in the depths of space
and in distant time,
we sacrifice to you the sacred feelings
of the hearts you have given to human beings.
You lookest into the weaknesses of these hearts.
So flows to you also
the longing of these hearts.

#2: Yes, so be it.

(The following, to "... the light of Christ," is spoken very slowly.)

#1: All that is within us
thinks back to Christ's deed.
Our body longs for Christ's power.
Our blood longs for Christ's light.

(At "... in them," the officiant raises both arms to the image of Christ. The palms are turned inward.)

From your solar heights, O Christ,
look upon the sacrifice of our human condition,
our soul body, 
our spirit-infused blood.
They are in you.
You are in them.

#3: From human soul sacrifices,
from human spirit sacrifices there will be the essentially creative fire of love, that holds sway from man to God, that holds sway from man to man. #2: Yes, so be it.

(Short pause. #1 and #3 turn around.)

#1: The Christ in you.

#3: May he fill your spirit.

(#1 and #3 turn back to the altar.)

#2: You enlighten our thinking.
Our feeling longs for you.
Our will works toward you,
Divine World Reason.

#3: You reign over our destiny.
Our life flows within you,
We longingly seek you,
Christ, who art Lord for us.

#1: He united himself
with humanity
before he underwent
human death.
He dedicated his body,
the carrier of his soul,
to the divine world reason.
He devoted his blood,
the carrier of his spirit,
to the light of the world's foundation.
And so he yielded himself
unto his own.

So in spiritual transformation let 
our bodies,
the carriers of our souls,
our blood,
the carriers of our spirits,
become his body,
his blood.

He spoke: Receive it.
His grace lets us speak: Receive it.

We would sacrifice to you
in the light of your sacrifice
finding our being in your being.

Christ reigns, giving therapy to our souls,
giving strength to our spirits.

#3: Christ is in us
his light shines
his grace reigns
his power spreads through all here.

#2: The Spirit of God reigns over our thinking
weaving into our feeling
acting through our will.

(Short pause. #1, #2 and #3 turn around.)

The Christ in you.

#3: May he fill your spirit.

#2: Yes, so be it.

(#1, #2 and #3 turn again to the altar.)

#2: O Christ,
in your limitless goodness
in immeasurable love
in boundless grace
you have given your peace.

#3: So make our spirit
bright with light.
Fill our word
with pure thoughts.
Make our heart
clear and free of sin.

#1: Christ is in us.
His bright, light spirit
is in our spirit.
His pure, soul-warming thoughts
are in our soul.
His clear, sin-pure heart
in our hearts.
we receive you to the recovery of our body,
to the recovery of our soul,
to the recovery of our spirit.

#2: Yes, so be it.

(#3 turns around and goes to the one [i.e., the communicant] who sits on the far left in the front row. He bends his the little finger and the ring finger. The three other fingers remain stretched. The middle finger and index finger are placed between the eyebrows of the communicants and #3 says the following:) 

#3: The Spirit of Christ lives in you.


I receive the Spirit of Christ.

(To #3 proceeds to each.8 The other officiants meanwhile face the community. When #3 turns again to the altar, all the officiants also turn again towards the altar. After a short pause, which can include intermediate light music, they turn around again and say:)

#2: Receive ye this
as the sacrificial act
of the human soul.

#3: Yes, so be it.

(#1, #2 and #3 turn around again and close the books. Then there is music. The officiants withdraw two steps, then they face the picture of Christ. The community leaves the room.)


8In services that the editor has attended, only communicants in the first row have participated. By "the Spirit of Christ" the fingers have already been removed from the brow. Then #3 moves, under music, to the other seated communicants.


If you send your child to a Waldorf school, will the teachers there conduct strange religious ceremonies of the kind we have been reviewing? Perhaps not. But one way or another, the religion of Anthroposophy will be present within or — at the very least — behind the school. Ultimately, spreading Anthroposophy is what Waldorf education is designed to accomplish.

[Sanderling Waldorf School.]

Mystical events of various sorts are held in all genuine Waldorf schools, whether or not such events are explicitly labeled church services or religious ceremonies. These events are often designed to have maximum emotional impact on young students. Thus, for example, Advent is often marked by a ceremony held in a darkened room. A spiral form is marked out on the floor, dimly lit with candles. Carrying candles, the children are required to walk, one at a time, in strict silence, along the spiral to the center of the form, where they light their candles from the central flame. Then, still in silence, they retrace their path to the perimeter. The ceremony enacts the journey of the soul toward spiritual enlightenment and then back into the world, as described by Rudolf Steiner: a journey that travels along a mystic spiral. [For more on the religious practices in Waldorf schools, see "Soul School".]

Are Christian Community religious services 
ever conducted in Waldorf schools today?
Are there ever close ties between the Christian Community 
and Waldorf schools in North America?


Here are some items found during a quick tour 
of the Internet in January, 2014.
(Further investigation would probably turn up much more.)

From Ashwood Waldorf School
(Maine, USA):

Christian Community Michaelmas Gathering

by Laura Purdom on September 25, 2013

Last May, the Christian Community moved its services to Ashwood Waldorf School. They are now preparing for their annual Michaelmas gathering at Ashwood, scheduled for October 19 and 20. The following will provide the details of activities planned for that meeting:

The Reverend Darryl Coonan will be returning to Maine to meet with the community and conduct the Michaelmas services....

On Saturday, October 19, at 5 p.m., there will be meeting of current and prospective Servers with Reverend Coonan. The activities involved in being a Server will be discussed and rehearsed....

At 7 p.m., there will a gospel study, using Revelations, chapter 12 as the text. This will be followed by a Close of Day service at 8:30. Reverend Coonan will lead us.

On Sunday, October 20, there will be religious instruction for children at 9:15 a.m. This will be followed by a the Children’s Service at 10:00. This service is for children between the ages of seven and 14. Parents and adults are also encouraged to attend, lending their support to the children participating in this service.

The Act of Consecration of Man will be held at 10:30 a.m. All who are nine years or older are welcome at this service....

At 11:30, Reverend Coonan will then speak to us on the topic “The Four Parts of The Act of Consecration of Man.” A discussion of this topic will continue until 12:15 P.M.


From the Denver Waldorf School
(Colorado, USA):

School History

40 Years of Waldorf Education in The Heart of Denver

Preparation for the Denver Waldorf School began in 1939 when a small group of spiritual seekers in the Denver [Colorado, USA] area learned about Anthroposophy, committed themselves to it, and started an active working relationship with it that was to continue for decades.

The Christian Community Church fostered, tended and nurtured the birth of the school. In 1971 the Reverend Diethart Jaehnig guided a study on Waldorf education, inviting leading Anthroposophists from around the world. Diethart and the group conducted ongoing workshops, out of which grew a strong desire of the parents to have their children experience the reality of Waldorf education.


From the Christian Community
(Michigan, USA):

The Christian Community in the Detroit Area ... 

Priest: Rev. Michael Brewer ... 
Priest: Rev. Robert Patterson ...

Affiliate Communities:

Ann Arbor, Michigan [USA] ...
Service Location: Rudolf Steiner Health Center ...

London, Ontario [Canada]...
Service Location: London Waldorf School ...

Note: Affiliate Communities do not have a priest working full time, however the sacraments are celebrated at a somewhat regular interval by a priest visiting from one of the established communities ...


From the Christian Community
(California, USA):

January 19, 2014 

Presentation on St. Francis of Assisi — His Life & Spiritual Legacy
Presentation with slides by Jeff Feldman 

... Jeff Feldman, the Fourth Grade teacher at the Westside Waldorf School [California, USA] and a new member of The Christian Community in Los Angeles, has been fascinated by the life of St. Francis for more than 30 years and has spent time during the past three summers, in Assisi, Italy, visiting various sites associated with his life. On the day before Martin Luther King Day, Jeff will share photos of his trips, a biographical sketch of Francis and some of his reflections.


Many religious observances, if not outright church services, 
occur during the year at typical Waldorf schools.
Christmas and Easter are observed, as one might expect.
But so are less mainstream religious holidays, 
such as Michaelmas — the mass of St. Michael, 
whom Steiner identified as the archangel of the Sun.
According to Anthroposophical belief, Michael is a warrior god 
who battles the dragon (Ahriman) on behalf of 
the Sun God and humanity.
[See "Michael".]

[Cardiff Steiner School.]

"We had a wonderful time celebrating Cardiff Steiner School’s first 'whole school' festival — Michaelmas. Throughout the year we celebrate festivals to connect us with the cycles of nature, establish a yearly rhythm for the children, and strengthen our community. Michaelmas is the first festival of our school year ... The whole term has been leading up to the festival with stories and poems about St. Michael and the dragon in the Classes, and harvest songs and activities in the Kindergarten ... Michaelmas has traditionally been a time of action, of settling debts, or justice, and of new beginnings or taking up a new task. Michael beckons us to find the spirit to come alive through the dying year. The flashing meteor showers, often seen at night at this time, are said to be the sword he wields for us, each falling star made of iron — the iron we need to strengthen the resolution of the heart." — "Michaelmas Festival 2012", Cardiff Steiner School.

As celebrated in Waldorf schools, 
the annual religious festivals are often disguised
as nonsectarian seasonal fairs: 
the "Fall Fair", the "Spring Fair", and so forth.
[See "Magical Arts".]
Nonetheless, the mystical doctrines of Anthroposophy 
can usually be detected.
Christmas observances, for instance, may include 
occult symbols specified by Rudolf Steiner.
These are sometimes used on Christmas trees 
erected in the schools

[Rudolf Steiner Press, 1955.]


(Anthroposophic Press, 1967).]

Stamped on the cover of this text are Christmas-tree decorations 

outlined by Rudolf Steiner.

At the top, a pentagram, which Steiner said is the symbol of man; 

then the Tao, symbolizing divinity as apprehended on Atlantis;

then the symbols of Alpha and Omega (beginning and end) 

bracketing Tarok, symbolizing ancient Egyptian occult knowledge;

then a triangle, symbolizing man's three spiritual components;

and finally a square, representing the fourfold nature of man.

In some instances, you may also discover 

the occult symbol of the Christ the Sun God

displayed in a Waldorf school on or around Christmas:

“Christ was always the representative of the Sun, namely, the intelligence [or spirit] of the Sun ... The sign of the intelligence of the Sun is the following ... This is, at the same time, the occult sign of the lamb. The lamb receives the book with the seven seals ... The seven corners of the sign are called 'horns.' But what do the 'eyes' mean?

“In occult schools the signs of the seven planets are written next to the seven eyes. The seven eyes signify nothing other than the seven planets, while the names of the planets designate the spirits incarnated in them as their intelligence ... The lamb, Christ, contains all seven. Christ is the alpha and the omega; the seven planets are related to him like members to an entire body." — Rudolf Steiner, READING THE PICTURES OF THE APOCALYPSE (SteinerBooks, 1993), pp. 19-21. [R.R. sketch, 2010, based on the one in the book.]

[For more about Christ the Sun God, see "Sun God".

For more on Waldorf Christmas observances, see "Christmas".]

(Anthroposophic Press, 1993).]

To investigate Rudolf Steiner's "Christian" teachings,
you should dip into some of his lectures 
on the books of the New Testament.
This collection of Steiner lectures 
deals with the Book of Revelation.

[The Waldorf School of Garden City.]

"Join us for a candle-lit evening of music and carols. The Carol Sing is a peaceful event which brings a gentle transition from the hectic pace of the season into the celebration of the holidays. There will be an alumni rehearsal at 7:00 pm in the music room. At 7:30 pm, please assemble in the lower school lobby. There will be a silent procession from the lower school lobby to the auditorium." — "Carol Sing and Alumni Reception", The Waldorf School of Garden City.

Spiritual observances and celebrations 
at Waldorf schools often are held in darkened spaces 
where candles provide the only illumination. 
A reverent, mystic, churchly atmosphere is often created.
Touches such as "silent processions" augment 
the spiritual solemnity of such occasions.
This is a photo of a Christmas carol sing 
held at an American Waldorf school.
Here's how I have described such an event 
at the Waldorf school I attended

"The central event of each 'nonsectarian' year was the Carol Sing on a December evening. Students, parents, faculty, and alumni filled the candlelit auditorium, which for the evening became a kind of chapel. The Sing was our community bonding experience. It was unmistakably Christian (all the carols were traditional birth-of-Jesus songs — no secular ditties about Santa Clause or reindeer or snowmen), and it always culminated in 'Silent Night' — which most of us sang in English but some sang in contrapuntal German. [The 'Christianity' at Waldorf schools is distinctly heretical, stressing doctrines that have no basis in the Bible. See 'Was He Christian?']"

At many Waldorf schools, solemn processions 
are conducted both indoors and out
to celebrate various religious occasions.
Thus, Martinmas — the mass of St. Martin — 
is often commemorated with a 
"lantern walk" held after sunset.
As is true for many Waldorf observances, 
this event may be described, for the public, 
in terms that deflect unwary observers 
from recognizing the full spiritual import. 
But the impact of the observances 
on impressionable young children 
— carrying glowing lanterns through the dusk, 
walking quietly or singing a few evocative songs 
(perhaps including hymns) — can be deep.

[Moray Steiner School.]

"Monday 11th November saw Moray Steiner and Drumduan School’s celebrate the Martinmas festival. Meeting at dusk to watch the short St Martinmas play followed by a Lantern walk through the woods. It is a spectacle as all the different lanterns made by the children light the darkness. The walk is a silent procession accompanied with just gentle singing ... Martinmas marks the burial of St Martin of Tours (316-397 AD) ... This festival is the middle point between Michaelmas and Christmas; the light of Martinmas fortifies our souls for the dark winter and prepares us for the birth of Christ. One symbol of this is working with light from lanterns in the traditional Lantern Walk. [sic]" — "Martinmas Lantern Walk", Moray Steiner School, with quotation from "the parenting passageway".

For more on Waldorf spiritual observances,
see "Soul School" and

To consider some of the prayers and hymns 
used in Waldorf schools,
see "Prayers".

In addition to the pages already mentioned,
the following should shed light on various passages
in the services we have considered here:

A Waldorf Christmas scene.
[Los Angeles Waldorf School.]

Waldorf representatives generally deny that their schools are religious.
But sometimes truthful admissions are made:

"[W]e owe it to our [students'] parents to let them know that the child is going to go through one religious experience after another. And if any of the teacher trainees in the room feel that I'm not saying that clearly enough to you, well, here it is, guys, if I haven't said it to you a hundred times already: when we deny that Waldorf schools are giving children religious experiences, we are denying the whole basis of Waldorf education." — Eugene Schwartz, head of a Waldorf teacher-training program, addressing Waldorf teacher trainees; quoted in the transcript "Waldorf Education — For Our Times Or Against Them?", posted by People for Legal and Nonsectarian Schools.

To visit related pages at Waldorf Watch,
use the following links
(click on the underlined titles pages):

A short, direct answer to the question, "What are Waldorf schools all about?"

Best foot forward

The bright side

A pictorial overview

Waldorf's goals

Waldorf's reality


How they teach it

Words of warning

The key to Waldorf

The use of "clairvoyance" by Waldorf teachers

Developing our invisible bodies

Steiner, trying to make Waldorf education seem sensible


The memoir of a former Waldorf student and teacher

SQUARE ONE, Part 1Part 2
From the beginning, again


Any here?


Design of the site

Because my knowledge of the German language is imperfect,
my translations from the German are surely imperfect.
(And if, as seems apparent, there are typos in Hapatsch's book,
I may have been led further astray.)
I will continue to improve my translations if I can.
In any event, I encourage readers fluent in German
to consult the original German texts.
Here are the texts of the services as I found them in
(I have treated footnotes as I did in my translations.)

Die Sonntagshandlung für die Kinder

(Diese wird für die Kinder der 1. bis 8. Klasse bis zur Konfirmation möglichst an jedem Sonntag gefeiert, für Weihnachten und die Sonntage zwischen dem 25,12, und 6.1 gibt es statt dessen die Weihnachtshandlung.)

(Die Kerzen werden entzündet. Dann betreten die Eltern bzw. deren Stellvertreter sowie die Lehrer den Weiheraum. Die Kinder werden paarweise in den Weiheraum eingelassen. Am Eingang wird jedes Kind von einem der beiden Ministranten an der Hand genommen und zu ihm - die Ministranten sprechen dies zusammen chorweise - gesagt:)

Du weißt, du gehst zu der Handlung,

Die deine Seele erheben soll zu dem Geiste der Welt.

(Nun, wenn alle Kinder vor dem Altar versammelt sind, beginnt am Altar die eigentliche Handlung. Die beiden Ministranten stehen rechts und links vor dem Altar.)

Wir erheben jetzt die Gedanken und Empfindungen zu dem Geiste, 

Zu dem Geiste, der lebet und wirket,

Der lebet und wirket in Stein, Pflanze und Tier;

Der lebet und wirket in Menschendenken und Menschentun,

Der wirket in allem Wirkenden,

Der lebet in allem Lebenden,

Der das Lebende in den Tod führt, auf daß es neu lebe,

Der das Tote ins Lebende führt, auf daß es den Geist schaue.

(Bis "...Fùhlen und Wollen" erhebt der Handelnde seinem rechten Arm in weisender Gebärde zum Christusbild über dem Altar. Die Finger der Hand werden dabei nicht gespreizt.)

In ihm nahm Leib an, der da wirket als Geist im All.

Christus starb.

Er wurde lebendig im Sein der Menschen,

Die ihm Wohnung gaben in ihrem Herzen.

Auch unser Herz wende sich zu ihm,

Es durchdringe sich mit seiner Kraft,

Auf daß er in ihm wirke,

Auf daß er durchdringe

Unser Denken, Fühlen und Wollen.

(Der Handelnde wendet sich zu den Kindern:) 

Meine Lieben! Wir lernen, um die Welt zu verstehen.

Wir lernen, um in der Welt zu arbeiten.

Die Liebe der Menschen zueinander belebt alle Menschenarbeit

Ohne die Liebe wird das Menschensein öde und leer.

Christus ist der Lehrer der Menschenliebe.

(Alle sprechen nun [wobei der Handelnde die Zeilen auch einzeln vorsprechen kann]. Die rechte Hand des Handelnden umfaßt bei diesen Gebet die geschlossene Linke. Er ist während dieses Gebetes der Gemeinde zugewandt.)

Wir wollen beten.

Wir erheben all unser Empfinden und Denken zum Gottesgeiste.

Wir verehren den Gottesgeist.

Wir lieben den Gottesgeist.

Wir werden gedenken des Gottesgeistes,

Wenn wir allein sind,

Und auch, wenn wir mit Menschen zusammen sind.

Dann wird er mit uns sein.

(Der Handelnde reicht nun jedem Kind die Hand bzw. legt ihm die Hand auf den Kopf und spricht:) 

Der Gottesgeist wird sein mit dir, wenn du ihn suchest.

(Das Kind antwortet:) 

Ich will ihn suchen.

(Nun tritt der Handelnde wiederum zum Altar zurück und spricht zu den Kindern gewandt mit segnenden Händen. Dabei werden beide Arme mit nach außen gewendeten Handflächen gestreckt erhoben. Die Finger werden in der Art gespreizt, daß drei Gruppen entstehen: Kleiner Finger und Ringfinger, Mittelfinger und Zeigefiager und der Daumen.)

Ich rufe zum Gottesgeist,

Daß er sei bei euch, wenn ihr ihn suchet.

Es wird nun verkündet das Evangelium nach ... im ... Kapitel, Vers ... bis....1

(Während der Lesung stehen alle.)


Einschub (Pfingsten)

Wir singen jetzt...


(Wieder zu den Kindern gesandt:)

Liebe Kinder! Ich entlasse euch nun, 

Aber behaltet in guten Gedanken, 

Was ihr hier gehört, empfunden, gedacht habt.


(Dann verlassen die Kinder den Saal, nachdem die Bücher geschlossen und der Handelnde vom Christus-Bilde zurückgetreten ist.)


In der Frein Waldorfschule wird dies immer vom Hauptoffizianten gesprochen.

Hier is ursprünglich immer Joh 1:1-14 (vgl. S. 64) verlesen worden. Heute orientiert man sich am Kirchenjahr.

Der Handelnde singt nich mit.


Sie entspricht im Wesentlichen der Konfirmation der Christengemeinschaft (s.S.50). Da es jedoch eine ganze Reihe wichtiger Unterschiede gibt, sei hier der Text der Jugendfeier vollständig in der Form wiedergegeben, wie ihn die Freie Waldorfschule feiert. Die Jugendfeier, das sei hier ausdrücklich betont, ist kein einmaliger Akt wie die Konfirmation, sondern wird von den Schülern etwa zwei Jahre lang besucht.

(Beim Eintritt in den Weiheraum wird jeden Schüler, wenn man will auch je paarweise durch zwei Ministranten, die Hand gegeben und zu ihn gesagt:)

Gedenke der Wichtigkeit dieses Augenblickes in deinem Leben. 

(Wenn alle am Altar versammelt sind, beginnt die Handlung. Die Ministranlen stellen sich rechts und links vor dem Altar auf.) 

Liebe Kinder!

Gedenket der Wichtigkeit dieses Augenblickes in eurem Leben. 

Ihr tretet in ein neues Lebensalter. 

Von der Kindheit zur Jugend steiget ihr auf. 

Eure Lehrer haben euch geführt. 

Ihre Sorge war, daß der Gottesgeist

leuchte in eurem Denken, 

krafte in eurem Fühlen, 

wirke in eurem Wollen.

Den Christus, der gestorben ist, auf daß die Menschenseelen leben können, 

wollten euch weisen eure Lehrer, auf daß ER sei:

der Führer auf euren Lebenswegen, 

der Spender der Daseinsfreuden, 

der Tröster im Daseinsleide.

(Der Handelnde wendet sich um und erhebt beide Arme zum Christusbilde einschließlich "Denn du hast gesprochen". Die Handflächen sind dabei nach innen gewendet.)

Du Licht der Seelen 

Du Führer auf unesren Lebenswegen,

Du Spender der Daseinsfreuden,

Du Tröster im Daseinsieide.

Zu dir sprach ich bittend,

Wenn ich Licht erflehte

Für dieser Kinder Denken,

Wenn ich Kraft ersehnte

Für dieser Kinder Fühlen

Wenn ich Wirken Segen erstrebe

Für dieser Kinder Wollen.

So sende Dein Licht,

So spende Deine Kraft,

So lasse strömen deinen Segen

In dieser Stunde

Auf die, die uns anvertraut waren,

Und die wir jetzt übergeben dem Leben.

Auf daß sie

Denken durch Dein Licht,

Fühlen durch Deine Kraft,

Wirken durch Deinen Segen;

In all ihrem Erdenleben

Bis in Todesaugenblicke

Du sie führest in das Seelensein.

(Der Handelnde wendet sich zur Gemeinde.)4

Denn Du hast gesprochen:

Väterlicher Weltengrund: 

lasse offenbar werden Deines Sohnes Schaffen, 

damit durch Deines Sohnes Schaffen auch Du offenbar werdest. 

Du hast ihn zum Schaffenden gemacht 

in allen fleischlichen Menschenleibern,

daß er in der Zukunft lebend führe alle, 

die durch Dich zu ihm kamen.

Sie werden in der Zukunft leben dadurch, 

daß ihr Seelenauge bereitet ist, 

Dich zu schauen als den wahrhaft Einigen Weltengrund5

und den schaffenden Christus Jesus, den Du zu ihnen gesandt hast. 

Durch mich wurdest Du im Erdensein wieder offenbar, 

als die Erde Deine Offenbarung unwölkte. 

Solches war Dein Wille, 

der durch mich wirkte. 

So auch, väterlicher Weltengrund, 

lasse jetzt erstrahlen die Offenbarung, 

die durch mich schon ward, 

ehe Du in der Erdenwelt offenbar wurdest.- [sic]

Durch mich ward das Wort, 

das Dich offenbart, in Menschenseelen offenbar, 

die durch Dich zu mir kamen. 

Du warst in ihnen, durch Dich kamen sie zu mir, 

und sie haben in sich genommen die Erkenntnis von Dir.6

Von ihnen ward erkannt, 

daß, was ich zu ihnen sprach, 

von Dir durch mich 

zu ihnen gesprochen ward. 

Väterlicher Weltengrund, das erflehe ich, 

daß sie, die durch mich zu Dir gekommen sind, 

immer sein mögen lebend bei Dir, wie ich bei Dir bin, 

und daß sie da schauen Deine Offenbarung, 

die Du liebend vor mir erstrahlen ließest, 

bevor die Erde noch war.

Durch mich ward offenbar das Wort, 

das Dich offenbart

und ich will tragen dies Wort in Menschenseelen, 

auf daß die Liebe, mit der Du mich liebest, 

in ihnen sich bewahre, 

und so auch mein ewiges Leben 

itr Leben ewig bewahre. (Joh 7:1-26)

(Der Handelnde wendet sich zum Altar zurück. Dan begibt er sich zu jedem einzelnen, nimmt ihn oder sie bei der Hand und spricht:)

Durch den Geist des Christus

Der den Tod überwand

Auf daß der Menschenseele

Das Leben ward gerettet,

Wurdest du geführt

Hier in dieser Kinderschule;

So leite der Christusgeist

Deine Lebenskräfte,

Deine Seelenmächte,

Deine Geistesziele

Durch des Lebens große Schule.

(Der Handelnde begibt sich an seinen Platz zurück und spricht über das Osterfest in einer kurzen Rede, die etwa den folgenden Inhalt hat:)

Liebe Kinder!

Im Frühling war's, wo die Erde in ihren Pflanzen neues Leben findet, da der Christus auf Golgatha durch den Tod ging. ER starb. Aber ER überwand den Tod. Als Sieger über den Tod lebet ER mit den Menschen; ER lebet in den Menschen, die ihn suchen, suchen mit all ihrem Denken, Fühlen und Wollen. Und jedesmal, wenn der Frühling das hohe Osterfest bringt, dann soll der Mensch, wenn er das neue Leben der Erde schaut, gedenken des Todes und der Auferstehung des Christus. 

Liebe Kinder, 

gedenket jedes Jahr zu dieser Osterzeit des Festes, das wir heute mit euch feiern und feiert es jedes Jahr neu, auf daß in euch der Gedanke belebt werde 

von dem Tode, 

der Auferstehung des Christus

und von seinem Wohnen in den Seelen derer, die ihn suchen.

(Die Rede kann weiter ausgeführt werden durch alles, was der Handelnde den Kindern sagen möchte.)

(Gesang; er wird vom Handelnden angekündigt. Er is während des Gesangs der Gemeinde zugewendet; stattdessen kann ein nichtangekündigtes Musikstück folgen.)

Liebe Kinder!

Alisonntäglich habe ich euch entlassen, 

Euch auffordernd zu gedenken, 

was ihr hier erlebt habt;

Jetzt entlasse ich euch 

mit sorgender Seele

in das Leben.

Der Christusgeist sei mit euch, 

Suchet ihn,

Ihr werdet ihn finden:

Als euer Licht,

Als eure Kraft,

Als euren Führer,7

Als euren Tröster.

(Der Handelnde wendet sich zum Altar zurück.)

(Jedes Kind wird einzeln entlassen; man nimmt es an der Hand und spricht:)

Gedenke der Wichtigkeit dieses Augenblickes in deinem Leben.

Vergiß ihn nimmer, 

nicht in Freud' [sic] 

nicht im Leide.


Das folgende liest der linke Ministrant.

andere Version: "Einzigen Weltengrund"

andere Version: "...in sich aufgenommen durch mich dire Erkenntnis von Dir."

andere Version: "höcste Führer"


I bezeichnet den Hauptoffizianten, II den von der Gemeinde aus linken und III den rechten Offizianten. Rudolf Steiner nannte den Altâr hier übrigens Opfertisch. Der Sprechstil sollte "nicht priesterlich" (R.Steiner) sein.

(Die Gemeinde betritt den Raum. Die Offizianten sind dem Altar zugewandt.)

I:  Christi Taten auf Golgatha

stehen vor unseren Seelen.

Die Weihestimmung unserer Seelen

offenbaret uns Christi Taten auf Erden.

Die Verehrung unserer Seelen

betet zu Christi Menschheitsopfer.

Die Andacht unserer Seelen

führe in diesen Opferraum

das Erleben von Christi Menschheitsopfer.

Der Vatergott sei in uns.

Der Sohnesgott schaffe in uns.

Der Geistgott erleuchte uns.

(Kurze Pause. I dreht sich um. Bei der nun folgende Salutatio nimmt der Hauptoffiziant in der Opferfeier immer diese Stellung ein: Die Arme werden nur halb erhoben, die Ellenbogen sind angezogen, die Handflächen nach außen gewendet. Die nicht gespreizten Finger sind leicht nach vorne gekrümmt.)

Christus in euch!

III: Und deinen Geist erfülle er.

(I dreht sich wieder um.)

Zu dem Vatergotte wenden wir unseren Geist.

Er webt im Weltengrunde,

er lebt in unserer Menschheit.

Wir sind alles, was wir sind

in seinem Sein

durch seine Kraft.

Zu dem Sohnesgotte wenden wir unsere Seele.

Er waltet als ewiges Wort

im Weltensein und Menschenwesen.

Wir finden Trost für unsere Schwachheit

in seiner Stärke,

in seiner Opfertat.

Zu dem Geistgotte wenden wir unseren Willen.

Er leuchte in unseren Entschlüssen,

er walte in unseren Taten.

Wir finden Stärke in unserer Finsternis

durch sein Licht,

und Seelenkraft durch ihn

als Geistessonne.

II: Mein Herz trage in sich

das Bewußtsein Deines Lebens, o Christus.

Meinen Lippen entströme Dein reines Wort, o Christus. 

Deine Gnade würdige mich, zu sprechen Dein Wort, o Christus.

(II nimmt das Evangelienbuch und dreht sich um. Mit ihn auch I und III.)

II: Es wird nun verkündet das Evangelium nach ... im ... Kapitel, Vers ... bis ... 

(Die Gemeinde erhebt sich.)

II: Evangelienlesung

(Die Gemeinde setzt sich wieder.)

(I, II und III wenden sich wieder zum Altar.)

I: Wir erheben unsere Seele zu Dir, o Christus.

Dein Evangelium als reines Wort

tilget aus unsern Worten

was unrein in ihnen ist.

(Kurze Pause. I dreht sich um.)

I: Christus in euch

III: Und deinen Geist erfülle er.

(I wendet sich wieder zum Altar.)

Wir, ewiger Weltengrund,

webend in Raumesweiten

und in Zeitenfernen

opfern die heiligsten Gefühle

Deinem Menschensprossen hingegebene Herzen.

Du schauest in die Schwächen dieser Herzen.

So strömet zu Dir auch

die Sehnsucht dieser Herzen.

II: Ja, so sei es.

(Das folgende bis "... Christi Licht" wird sehr langsam gesprochen.) 

I: All unser Menschensein

denke hin zu Christi Tat.

Unser Leib sehnet sich nach Christi Kraft.

Unser Blut sehnet sich nach Christi Licht.

(Der Offiziant erhebt bis "... in ihnen" beide Arme zum Christusbilde. Die Handflächen sind dabei nach ihnen gewendet.)

In Deinen Sonnenhöhen, o Christus 

schaue auf das Opfer unseres Menschenseins,

unseres beseelten Leibes,

unseres durchgeisteten Blutes.

Sie seien in Dir.

Du seiest in ihnen.

III: Aus des Menschen Seelenopfern,

aus des Menschen Geistesopfern


das wesenschaffende Liebefeuer,

das walte von Mensch zu Gott,

das walte von Mensch zu Mensch.

II: Ja, so sei es.

(Kurze Pause. I und III drehen sich um.)

I: Christus in euch.

III: Und deinen Geist erfülle er. 

(I und III wenden sich wieder zum Altar.)


II: Unser Denken leuchte Dir entgegen.

Unser Fühlen sehne sich nach Dir.

Unser Wollen krafte nach Dir,

göttlicher Weltengrund.

III: Unser Schicksal walte mit Dir.

Unser Leben fließe In Dir,

Unser Sehnen trachte nach Dir,

Christus, Du Walter für uns.

I: Er hat sich geeint,

bevor er hinging

zum Menschentode

mit den Seinen.

Er weihte Seinen Leib,

den Träger Seiner Seele,

dem göttlichen Weltengrund.

Er weihte sein Blut,

den Träger seines Geistes,

dem Lichte des Weltengrundes.

Und so gab Er Sich hin

Den Seinen.

So lasset in Geisteswandelung

unseren Leib,

unserer Seele Träger,

unser Blut,

unseres Geistes Träger,

werden Seinen Leib,

werden Sein Blut.

Er sprach: Nehmet hin.

Seine Gnade lasse uns sprechen:

Nimm hin.

Wir möchten Dir geben

das Opfer im Lichte Deines Opfers,

suchend unser Sein

in Deinem Sein.

Christus walte heiltragend in unserer Seele,

kraftspendend In unserem Geiste.

III: Christus ist in uns.

Sein Licht leuchtet,

Seine Gnade waltet,

Seine Kraft webet allhier.

II: Der Geist-gott walte über unser Denken,

webe in unserem Fühlen,

wirke aus unserem Wollen.

(Kurze Pause. I, II und III drehen sich um.)

Christus in euch

III: Und deinen Geist erfülle er.

II: Ja, so sei es. 

(I, II und III wenden sich wieder zum Altar.)

II: O Christus, 

du hast in unerschöpflicher Güte,

in unermeßlicher Liebe,

in grenzenloser Gnade

den Frieden gegeben den Deinigen.

III: So mache unseren Geist 

hell von Licht erfüllt

So mache unser Wort 

rein von Gedanken erfüllt

So mache unser Herz 

lauter und sündenrein.

I: Christus in uns 
Sein heller, lichterfüllter Geist 
In unserem Geiste. 
Seine reinen, seele-warmen Gedanken 
In unserer Seele. 
Sein lauteres, sündenreines Herz 
in unserem Herzen. 
wir empfangen Dich zur Gesundung unseres Leibes, 
zur Gesundung unserer Seele, 
zur Gesundung unseres Geistes.

II: Ja, so sei es.

(III dreht sich um und geht zu dem, der ganz links in der ersten Reihe sitzt. Er winkelt den Kleinen und den Ringfinger an. Die restlichen drei bleiben gestrecht. Mittel- und Zeigefringer werden zwischen die Augenbrauen des Kommunizierenden gelegt und III sagt folgendes:)

III: Christi Geist lebe in dir. 


Ich darf empfangen Christi Geist.

(So geht III zu jedem.8 Die anderen Offizianten sind währenddessen der Gemeinde zugewendet. Wenn III wieder zum Altar tritt, wenden sich wieder alle Offizianten zum Altar hin. Nach einer kurzen Pause, hier kann auch eine Zwischen-Musik erklingen, drehen sie sich wieder um und sagen:) 

II: Nehmet hin dies

als die opfernde Tat 

der Menschenseele.

II: Ja, so sei es. 

(I, II und III drehen sich wieder um und schließen die Bücher. Dann erklingt Musik. Danach treten die Offizianten zwei Schritte zurück und schauen das Christus-Bild an. Dann verläßt die Gemeinde den Raum.)


Bei den Opferfeiern, der der Herausgeber beigewohnt hat, haben nur die Teilnehmer in der erstsn Reihe kommuniziert. Die Finger wurden bereits nach “Christi Geist" von der Stirne weggenommen. Dann ging Bob unter Musik um die ganze sitzende Gemeinde herum.