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

The importance of the Immaculate Conception and the Assumption

The dogma of the Immaculate Conception is, to our mind, crucial because it clarifies decisively that insofar as Mary is the Divine Mother (as she is called), she was divine from her conception, that is to say from the moment of her earliest existence, and not as a result of divine intervention at the moment the Holy Spirit descended upon her and she conceived the Logos. Everything that makes Mary what she is, and in fact what made it possible for her to receive God in her womb, is implied from her own conception, which is to say, was always true about her and did not become true of her at some other point.

Mary was never merely human, but was conceived as divine and as the Mother of God, and it is nonsense to frame it any other way.

Likewise, it is the Immaculate Conception that confirms the truth of the Assumption, which is to say the dogma that Mary was not subject to death. She was not subject to death because her nature what Immaculate, ever-virgin, identifiable with the Edenic state before death became man’s lot.

Of course, in theological terms all of this is justified on the basis of ‘the merits of Christ,’ but given the cosmic role of the Logos, this is obvious, and does not alter anything we’ve said about Mary. Who Mary was from her birth has nothing to do with her own ‘merits,’ since there is nothing moral about it. It seems that far too often Mary’s status is imagined as the result of her avoiding sin, as if she was chosen as Theotokos because of some behavioral qualification, or a lifetime of perfect piety. Mary was who she was because her nature was not fallen—the magnitude of this is difficult to perceive. Of course it is all due to the Logos, through whom all things were made, but if the merit is Christs, the divinity is still Mary’s. Obviously such a one is not subject to death.

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