Fallen Angels and the Origins of Evil (6 page)

Tertullian, in this context, seems to hold women’s beauty responsible for the fall of the angels, but he notes further on that angels are the guilty ones who “deserved to be judged by men.”

Paul, too, seems to have been concerned about the connection between women’s beauty and the fallen angels. In his first letter to the Corinthians, chapter 11, Paul at length admonishes women to cover their heads in church when men need not do so. Then comes the curious verse 10, translated in the King James Version as

For this cause ought the woman to have power on her head because of the angels.

But the verse literally reads:

For this ought the woman to have a covering on her head—because of the angels.

Most Bible commentaries explain that Paul meant a woman’s uncovered head is an offense to the angels who observe church gatherings, but Tertullian believes Paul was referring specifically to the fallen angels spoken of in Enoch, who, Tertullian says, would be incited to wantonness by unveiled women with beautiful hair.
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Having seen Paul’s respect for the Book of Enoch, this interpretation does not seem unlikely.

Clement of Alexandria (150–220) speaks of the angels “who renounced the beauty of God for a beauty which fades, and so fell from heaven to earth”
[52]
—undeniably a reference to the Enoch story, which Clement did not question.

The
Clementine Homilies
—a Christian work written between the second and fourth centuries
A.D.
but not recognized as authoritative by the churches—also affirms the account of the mating of lustful angels with daughters of men, saying that angels
changed themselves into the nature of men
and partook of human lust.
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This is a direct statement on the physicality of the fallen angels, who would have required flesh bodies in order to partake of that human lust.

Several other Church Fathers—Methodius of Philippi, Minucius Felix, Commodianus, and Ambrose of Milan—also approved the story in Enoch. Origen (186–255), a student of Clement and a highly original as well as intuitive thinker, more than once calls Enoch a prophet and freely quotes the Book of Enoch to support his own theories.
[54]
But Origen notes that the Book of Enoch was not accepted by the churches of his day as divine and that it was not held in respect by the Jews.

Since so many of Origen’s works were later banned by the Church, perhaps his complete statement on the Book of Enoch has not survived. On the basis of Origen’s half-dozen or so references to it, Enoch scholars conclude that Origen approved of the Book of Enoch, while Catholic scholars claim that Origen rejected it, maintaining that Origen “had no inclination to accept the legend of angelic fornication,” as they call it.
[55]

But the fragments of his writings that remain preserve one important key to the thought of this prolific Church Father: Origen surely would not have denied the Enoch account of the fall of the angels through lust on the ground that it implied a physical incarnation of the angels, because Origen himself believed that angels could embody as men. (See “
The Origen Conspiracy
” in this volume.)

Whether or not the early Church Fathers realized it, the ramifications of their statements were far-reaching. They suggest, for example, that the evil ones in our midst—the Hitlers past and present and nameless killers without conscience—might be of an entirely different psychological and spiritual makeup than other souls on planet Earth.

Such killers have an extraordinary power. When angered, they respond with a bloodthirstiness that is inhuman, a depravity that derives from their godlessness devoid of the divine spark. For these “evil spirits,” murder is sheer joy—some even refer to it as “the most intimate act.”

Is it because through it they get as close as they ever will to the life-essence (i.e., the ‘God-essence’) of a son of God? Few realize that in the piercing of the heart of the son of God and in the spilling of the blood, an extraordinary light is released. This excites and enlivens the ‘living dead’ as they ‘taste’ and ‘drink in’ this vital energy that comes only from God, only through his embodied lightbearers.

The author of Hebrews calls the Watchers not sons of God but “bastards,” who are without chastening because their final judgment is sealed, for the Lord chastens only the beloved sons whom he would receive to his heart. It should be understandable that these evildoers whose souls are condemned to the ‘second death’ (Rev. 20:14; 21:8) would be lovers of death rather than life. And their death cult—their pleasure in sensual stimulation expending the life-force
[56]
in riotous and rancorous living—has become a shroud upon a planet and her people.

Renowned psychologist Erich Fromm comments that these “necrophiles” have “precisely the reverse of the values we connect with normal life: not life, but death excites and satisfies them”
[57]
—death in all of the sensational downward spirals of a selfish, purposeless existence.

Few have ever understood the “why” of this alternate generation, who seem the antithesis of the life-loving sons of God—the angry, the blasphemous, raging, restless, dying race whose core is rotten, rebellious and irresponsible toward the Light and the Honor of God. But then, few have explored the teaching of Enoch and the early Church Fathers on the incarnation of demons and fallen angels.

Perhaps the Book of Enoch also explains where these devils get the energy to do their despicable deeds. Since they have already lost the divine spark and their place in heaven—God told them, “Never shall you ascend into heaven,” and “Never shall you obtain peace”—they have nothing else to lose and everything to gain from the shedding of the blood (the life-essence) of the sons of God.

They have no remorse for their misconduct, for the way of penance and forgiveness is not open to them. Without a heart flame, they have no pity for their victims, no ability to ‘feel’ for them. They do not identify with them in murder, or in the mass murders the Watchers legitimize with the term “war,” as in “wars of liberation.”

As a substitute for the loving rapport between our Father and his beloved sons that they have rejected, the Watchers and their seed have entered into a symbiotic relationship with the discarnate spirits of the “giants” who yet roam the astral plane oppressing, corrupting, and contending for the minds of their victims. Devoid of the mind of Christ, the evolutionary chain of the Watchers become demon-possessed tools of dark forces from whom they derive both the energy and the cunning for their crimes.

Jesus called them “whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.” (Matt. 23:27)
[58]
The truth is that these fallen ones are so dead that they cannot respond to the cries of the people to stop waging arms races, nor do they give adequate answer to appeals to stop misappropriating the people’s money in the inner sanctums of their ‘bank-tums’. Instead, the Watchers take the people’s gold and give them inflated, worthless currency in exchange for their sacred labor.

The Watchers, by their words and their deeds, have been eroding our planet for a long, long time—our civilization, our religion, and, if they could, our very souls.

Why do we stand by and let the Watchers feed their alcohol to our sons and daughters? Why do we let them pump our children full of their death drugs? Why do we let them destroy the nations and the international economy before our children can even grow up to enjoy this beautiful world God gave us?

Our state of nonawareness and noninvolvement has let them get away with cold-blooded murder—for centuries. By our inaction we have allowed the streets of America to be turned into combat zones where innocent people are murdered, raped, or robbed at gunpoint. We have allowed violent crime to go unchecked by tolerating a legal system that turns killers, rapists, and child molesters back on the streets to strike again.

International terrorists, the Mafia, and deranged kidnappers make life uncertain for every public servant. Today the risks of representative government are so high that the defenders of the people must carefully consider that they may be stopped by torturous blackmail or a hideous death if they raise their hand in defense of the Light. But has it not been so for as long as the servants of justice and truth can remember?

See how the Watchers manipulate the food of the world in order to gain their military objectives. See how they rob the nations’ granaries to feed the enemies of the Light in order to achieve political ends. Whose side are they on anyway?—surely not the people’s!

See their disdain for the human race whom they regard as nothing more than “an experiment” to do their bidding, whom they have so far managed to contain by regulation of the basic necessities of life and population control (by making war and abortion an easy out for the people’s unresolved emotional conflicts). No one but the Watchers and their embodied offspring could have masterminded such a complex and cunning scheme to subjugate the people of earth to their total domination—body, mind, and soul, by any and every means and madness.

I write this detailed exposé of a spiritual fraud perpetrated against all the God-fearing of the planet so that you may realize somewhat the enormity of the conspiracy against our very hearts to be the vessels on earth of our Lord’s sacred heart.

Now let us examine how the later Church Fathers turned away from the concept of embodied angels and the Book of Enoch, thus unwittingly playing into their hands.

The later Church Fathers did indeed have difficulty with the Enoch viewpoint and sought another explanation for the fall of the angels. Perhaps they were uncomfortable with the implications of the story of some among us who are not of us—men who are not men but fallen angels. So they looked to the record of Lucifer’s fall in Isaiah 14:12–15, which reads:

How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!

For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:

I will ascend above the heights of the clouds; I will be like the most High.

Yet thou shalt be brought down to hell, to the sides of the pit.

Some Church Fathers saw in these verses of Isaiah the story of the fall of an archangel and subsequently that of his underlings, drawing by “his tail” (pride), according to Revelation 12:4, “the third part of the stars [angels] of heaven.” Thus, they saw the fall as being through pride rather than through lust, as in the Enoch account.

The Fathers, it seems, came up with an idea—an easy way to avoid the troublesome tale of embodied evil angels. They unanimously chose the version of the fall of the angels through pride
instead of
the Enochian version of the fall through lust, making it an either/or equation.

The question is: Was their motivation in challenging the Book of Enoch to avoid the controversial doctrine of the corporeality of the wicked angels and their bodily presence upon earth? And if so ... why?

Perhaps we can reconstruct the logic of their argument. If the angels fell through lust, they must have had (or gotten) physical bodies to outplay their physical desires. But if the angels merely fell through pride, a corruption of mind and heart, they need not have had bodies to consummate their sin. They could simply be those bat-winged demons that whisper into men’s ears, inciting
them
to vanity of vanities.

The latter explanation was, in theological terms, less problematical. And to this very day—though the Genghis Khans, et al., have made their grandiose entrances and exits, parading their superhuman or subhuman vileness, as the case may be—that belief prevails.

I for one do not believe that the sin of pride does not require a physical body to outplay itself. The preening of these devils—their body fixations and perversions ad nauseam and a physical culture based entirely on the pride of the eye, from body-building to fashion to the decadence of the Cain civilization—is rooted in both pride
and
lust and is the proving ground for fallen egos vying for attention and acclaim through the success cult.

The love of money is also rooted in both pride and lust. These vices feed on each other as acts of lust become an assertion of pride in sexual prowess. Yes, pride is a physical boasting—“See me, see how beautiful I am, see how I can do all things better than the sons of God. See how I can defy the Almighty, commit any crime, abuse every law, spurn his love—and get away with it!”

In fact, the sin of lust itself technically does not require a physical body to stain the soul and life record of men or angels. For did not Jesus teach that the sin of lust could be carried out mentally and spiritually through an impure heart? “Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” (Matt. 5:28)

It would seem that to dwell upon the flesh-and-blood aspects of sin should cause a digression from the fact that the state of sinfulness or virtue is a condition of the soul which may be carried to its logical conclusion in contempt of the Almighty on any plane of habitation by either men or angels, whether clothed with bodies earthly, astral, or ethereal.

Notwithstanding, the Church Fathers who grasped at a few verses of Isaiah as salvation from their Enochian dilemma overlooked the most astounding story of all. The narrative, after detailing the fall of the archangel Lucifer, outlines the contemptuous deeds, the
earthly
deeds, of this ambitious “son of the morning,” calling him outright “the man that made the earth to tremble.”

They that see thee shall narrowly look upon thee, and consider thee, saying, Is this
the man
that made the earth to tremble, that did shake kingdoms;