This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

NOTICE:
This Dark Age is now available in paperback on Amazon. The print version is MUCH cleaner than this online version, which is largely unedited and has fallen by the wayside as the project has grown. If you’ve appreciated my writing, please consider leaving a review on the relevant paperback volumes. The print edition also includes new sections (Military History, War Psychology, Dogmatic Theology).

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All sacrifice is human sacrifice

There are two consequences that result from a proper view of sacrifice: the first is that only man can perform the sacrifice; the second is that all sacrifice is a human sacrifice.

We remind the reader that the immolated victim is in every case identified with man, providing that this identification is realized according to a legitimate rite. The object or being acting as the substitute is offered to the divinity, transferred to the spiritual plane, and thereby becomes a mediator between the higher and the lower spiritual states and accomplishes the reintegration of man into the divine.

We can comment here that although any being, animal or vegetable, can function as mediator in the sense we are dealing with here, animal sacrifice is more powerful because of the fact that the animal is closer to man and resembles him.

Here we can also respond to an objection: could it not be said that it would be most effective to use a human being as the victim?

Human sacrifice, however, has in all uncorrupted traditions been considered a deviation. This is because in order for the victim to act as mediator it must be a being over which man has dominion. Man does not have dominion over man, and the use by one man of another for the purpose of sacrifice is therefore an abomination and an offense against the divine order.

This leads us to a second objection: if what we just said is true, and since Christ’s sacrifice obviously involved a human life, then how was Christ’s sacrifice legitimate?

We will delve into the nature of Christ and the Eucharist below, but to answer this objection concisely we need only say that Christ’s sacrifice was not legitimate and effective because he was man but because he was fully God and fully man, and so he was enabled to act as victim and officiant simultaneously without offense against the nature of things. We cannot stress enough that Christ was not merely ‘setting an example’ for us to imitate, but was accomplishing a work that no man who was not also God could ever accomplish. Christ accomplished a work on behalf of man that no man, however perfect his intention or pure his moral life, could carry out.

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