This Dark Age

A manual for life in the modern world.

By Daniel Schwindt

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

Difficulties that result from intermingling of levels

Another unique aspect of the Christian intermingling of esoteric and exoteric formulations is that this frequently leads to a confusion of levels with regard to interpretation. Thus, it is said that all departed souls, from Adam on through the prophets, had to ‘await’ Christ’s redemptive descent into hell. This saying pertains to metaphysics and describes the eternal work of the Logos as Redeemer, a work that does not take place at some point in history but through which history itself is conditioned. But due to the nature of Christianity, this esoteric saying is interpreted exoterically as if those departed souls were literally sitting somewhere in the underworld for all those millennia, still subject to the temporal condition, counting the hours until the Word became man and performed a function within time, on which their redemption depended. This is nonsense. The only reason we can say that Jesus Christ’s work was redemptive is because he was the Word ‘through which all things were made’ and Who is the eternal Redeemer. To apply the exoteric interpretation is to treat the eternal Word as if He required the accomplishment of some particular work within history before His nature could become effective–as if Christ’s work was not simply the manifestation in a inferior order of the universal function of the Word, as present at the moment of Creation as it will be at the moment of Destruction. In other words, Christ’s function is eternal and beyond history, and the historical facts associated with Christ earthly life are the reflection of this function on a lower plane–they do not determine or limit it.

Christ is not the ‘Redeemer’ because he became man, died for our sins, and accomplished some great work, earning himself this new title; no, Christ became man and died because he is, was, and always will be, the Redeemer. What he did was a manifestation in time of what he always was from all eternity, so that what he already was could be witnessed by men in history.

The Redemption wrought by the Word is universal and is the only salvation available to men always and everywhere, but the life and death of Jesus the God-man concerned a specific ‘world’ and type of person, and a specific revelation that entered the world through him. This is the two-fold nature of Jesus Christ, implied in the name. Jesus, the man who lived and died, pertained to a specific world and revelation; and Christ, as the eternal Word, pertains to every world that could ever be, although the Word is made manifest in each in a different way. The Word is necessary for all–Jesus only for Christianity. To borrow the words of Jesus Christ Himself, his death and resurrection was for the ‘sick’ and not for those who are ‘whole.’ In other words, he came to provide the means of grace in a specific context where the pre-existing means (Judaism) had been rendered ineffectual.

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