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

The death of the victim

If it be asked why the sacrificial victim, epitomized and perfected in Christ, must die in order for the sacrifice to be effective, we must set aside all notions of “crime and punishment,” since these have purely arbitrary and punitive connotations. In fact, death is only a punishment in the sense that it is experienced as such: it is not desirable. It is not, however, inflicted arbitrarily in order to somehow “teach a lesson” to one who has gone astray. Instead, once properly understood, we can see that death is utterly necessary in order to be transported fully to the supernatural plane. When man sinned he “fell” and his body too. Man’s spiritual nature can be transported to a higher plane but man’s body, once rendered imperfect and “fallen,” cannot, and so much be sloughed off. Christ showed us the way, and so he too had to die. The difference however is that his resurrection was able to be brought about in the same material body, since he was not marred by sin. All imperfect men must not only die like Christ but must leave the fallen body behind in anticipation of what Catholicism calls “the resurrection of the body,” at which time the body too will be reinstated in its unfallen state. This is the real reason why, when man fell, death entered the world. The drop in levels could not be reversed without leaving the sullied body behind, to be cleansed at a the proper cosmological moment, that is to say the re-absorption of creation at the end of the cycle, which is the end of our world.

Death here loses its sting and becomes the path to reinstatement into the divine order, provided of course that it is situated within a sacred context, which is always the case in the sacrifice but only potentially the case when it comes to individual persons. In fact, we can say that when a man’s life is in proper relation to the Divine, then his death is an “acceptable sacrifice” with the alternative remaining always a possibility. Christ’s death, of course, was the perfect sacrifice which added all previous and future sacrifices to itself and made them effective, being prefigured from the beginning of time via the sacrificial creation of all things. Christ’s death was (and is) a quickening death, the death that leads into “everlasting life.”

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