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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Islam and the multiplicity of revelations

The more universal a doctrine, the more it is capable of embracing the multiplicity of doctrinal adaptations that are found in the world and throughout history. This seems counterintuitive to some who imagine consider their doctrines universal but in the sense that they think their doctrines out to be accepted universally and these people usually end by trying to impose them in precisely this way. On the contrary, what is truly meant by a universal doctrine is a doctrine that is capable of permitting an authentic interpretation of reality as divinely ordained. And what we find in reality is a multiplicity of revelations and multiplicity of prophets sent to proclaim their messages, each to a different people.

To put it succinctly, multiplicity in revelations is a side-effect of creation itself. Creation implies multiplicity and revelation in the face of multiplicity means revelations.

The Koran, for example, has it that humanity proceeds from a single soul: “He created you from a single soul.”[1] This soul was then diversified into various races and tribes. Unity proceeds into multiplicity, which implies a diversity of human types, and revelation, therefore, necessarily occurs in the context of this multiplicity.

“To every people [We have sent] a messenger”[2] and “For each [people] We have appointed a Divine Law and a way. Had God willed, He could have made you one community. But that He may try you by that which He hath given you. So vie with one another in good works. Unto God ye will all return, and He will then inform you concerning that wherein ye differed.”[3]

In other words, God could perhaps have revealed Himself once and for all only if He had been performing for an audience of one. To insist on one authentic revelation only is to insist on the idea that humanity is so homogenous as to form one uniform community with one mentality, and this is a view that the Scriptures themselves, both the Koran and the Old Testament, emphatically deny.

Christians in particular will struggle with this notion, since in modern times the evangelical interpretation of the Gospel has been carried to absurd lengths and interpreted in a way that virtually excludes respect for any non-Western community. We deal with this question at length, therefore, in the section of this manual dedicated to religious expansion. Here, we will simply reiterate that whenever we see the Gospels speak of ‘the world’ and the role of Christ for ‘the world’, we should take all these references together and in context, at which point it becomes clear that ‘the world’, for these writers, was coextensive with the Roman Empire at that time. Interpreted any other way, certain New Testament statements sound nonsensical. For example, it is stated that “the gospel is bearing fruit and growing throughout the whole world,” and it is obvious that the writer here did not mean the globe, but would clearly have been referring to the ‘world’ of the Roman Empire. It is the modern, globalist conception of ‘the world’ that confuses the matter, and it is enough to acknowledge that for the ancients there was not so much ‘the world’ as globe but rather there were ‘worlds’. This is the same sense in which the term would be used much later, when Columbus made is ‘discovery’ of the ‘New World’, by which it is obvious that no one meant a ‘new planet’.

Thus, since every world roughly corresponds to a human type, each requires its own revelation and its own prophets. Islam considers itself heir to the line of prophets developed throughout the whole Bible, up to and including Christ, and also the perfection of the ‘Gospel’ contained in every revelation anywhere, which is that ‘God is One’.

[1] Koran, 39:6.

[2] Koran, 10:48.

[3] Koran, 5:48.

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