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).

Volume 1 | Volume 2 | Volume 3| Volume 4 | Volume 5 | Volume 6

Contemporary misappropriation of religion concepts

Before we delve into the Mass as a religious ritual, we should pause to remark on the selective disdain shown by Evangelicals for all things religious. For example, it is not uncommon to hear these believers state that Christianity “is a relationship, not a religion,” and I have heard pastors proclaim: “I hate religion, and I want you to hate it too!” And this was met with a resounding ‘Amen’ from the choir.

This was followed by the typical ‘communion’ service wherein the congregation is reminded that the bread and wine are mere communal gestures–reminders of some laudable principle of love and sacrifice–and then each individual is asked to create an ‘imaginary altar’ there in their seats in order to consume a cracker and some juice.

What I’d like to point out to you is that this is all pretense and hypocrisy, an attempt to have one’s cake and eat it too, if you will. The concept of the Church, and even more so that of the altar (imaginary or not), are strictly religious in character. If you decline to participate in a ‘religion’ then you ought not to misappropriate the features and objects utilized by religions. You may gather to sing songs and enjoy fellowship, but if you the venue is not dedicated to the performance of religious functions then it is not a church–call it whatever else you want. And if a true sacrifice is not involved, then you are not utilizing an altar, real or imaginary.

Protestantism in general, however, escapes these difficulties, being as it usually is vague on points of doctrine and deferring always to what pleases the believers and kindles the style of ‘religiosity’ that in this branch of Christianity has come to replace religion itself.

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