By His Own Hand?

“Therefore doth my Father love me, because I lay down my life, that I might take it again.┬áNo man taketh it from me, but I lay it down of myself.” – John 10:17-18b.

Such a victim literally dies by his own hand.


On The Man of Lawlessness And The One Who Restrains

In his second letter to the church at Thessaloniki, Saul describes two figures: 1) the man of lawlessness; and 2) the one who restrains him. If you prefer, the KJV renders this as “the son of perdition” and “the one who now letteth.”

Saul tells his readers that “the day of the Lord” (KJV: “the day of Christ”) is not at hand, and indeed, will not be at hand until the man of lawlessness (“son of perdition”) be revealed.

Clearly, the text’s meaning has not only a literal, but an anagogical sense.

First, the anagogical sense: Saul seems to indicate that, at some day within history, the Lord, Yeshua the Christos/Messiah, will return in his resurrected body to visit his people. This is the anagogical meaning of “the day of the Lord.” No one knows precisely when this day will occur, yet Saul gives us one basic interpretive rule: the day will not happen until the “man of lawlessness is revealed.” Now, what must needs happen to bring about this revelation, and thus the return of the Lord? The answer is simple: “the one who restrains” must cease his restraining. Then, the day of the Lord will take place, and the Lord will kill the man of lawlessness with his very “breath” (Read: his “Spirit,” his Holy Ghost, that Dove).

Let the wise reader allow the holy Spirit to interpret her reading of this. Let her carefully discern who is the man of lawlessness, and thus who his restrainer might be.

Now, onto the literal sense.

What is especially pertinent from a Lupine perspective on theological anthropology is this pair: man of lawlessness/one who restrains. Saul indicates that the man of lawlessness remains hidden within until the day of the Lord. And what keeps the man of lawlessness hidden, covered, protected in the darkest depths of subjectivity? Who indeed, but the very one who restrains?

Who is the “Man of Lawlessness”? Who is more lawless than that most wicked of our ancestors, Cain, that Wolf which skulks within? After all, the KJV calls him “the Son of Perdition,” and who more accurately stands for “Perdition” but the Cain’s Father? The (First) Adam!

Who, then, is the “One Who Restrains” but the inner Christ, the Second Adam, who, by the mediation of his Holy Ghost, that Dove worketh a work of regeneration in Adamic humanity, attaching it to his very own humanity, in hypostatic union with the divine Word?

What, then, is the literal meaning of Saul’s mysterious ruminations?

Just as Saul provides one anagogical rule for speaking about the future return of Christ, so he provides one literal rule for speaking about the inner man.

The Lord has not yet conquered Lupus-Cain, that principle of unredeemed humanity. He will–at the end of history, on the day of the Lord–finally slay Lupus-Cain with his very breath. But in the meantime, Lupus-Cain–being protected by a mark on his forehead, by a sacred covenant within the Godhead itself–is not to be molested, let alone slain. Rather, Lupus-Cain is to be (returning to the KJV) “let” alone, to do what wolves will do. Christ sanctifies the inner Adam, for Adamic humanity has been redeemed. But Christ “letteth” Lupus-Cain do what he will, for Cainite humanity remains untouched until the “day of the Lord.”

Saul rebukes the Thessalonians who think the day of the Lord has already come, i.e. those who foolishly think that Lupus-Cain can be mastered, tamed, made to obey.

Rather, in this “time between the times,” we must pray for Lupus-Cain, and give him a long leash, as we wait for the return of our LORD and Savior, Yeshua, the Christos/Messiah. May we take Saul’s rebuke to heart. Amen.

Arise, O Saul

Arise, O Saul, for it is you who first conceived the form of Lupus-Cain. A regenerated Porphyry rises who, as the old one once devoured the holy apostles, now devours the holy ones as well as their children!

Arise, O Cain, and ruin yourself in a rush of foolish zeal. For we know you have seen the form of Ur-Sarai. We know you wish to possess that form. But beware, her form will possess you when she says, “Come, taste and see that I am good.”

Beware, for there are many false teachers who wish to trample the lambs and bleed them out like swine.

The Flesh and the Cainite Mark

What are we to say of the flesh, the sarkos, that blanket of filth, urine, waste, and vomit that has accompanied humanity since the sin of Cain?

The flesh is neither warm nor cold. It does not glow. It only bears the shame of the lie that is marked by the ash placed on the forehead of Cain. And when the ash was stirred up and wiped across Cain’s forehead, a voice said, “Do not return to this place.”

Then the flesh increased seventy times seven, then seventy times seven thousand. The Cainite mark persists as a mark of scorn. Now, this sign on the forehead is the seat of fury; it animates the flesh to behave according to the will of nature, which, as some have said, is scabbed around the tooth and claw, bloodstained about the teeth. Nature grins like a raven picking out the tender eyes of Aaron’s snake. And this is the lot of Cain: to feed on the flesh, to feed according to the flesh, and grin before YHWH in rebellion. Yet YHWH says, “If anyone kills Cain, he will suffer vengeance seven times over.”

Cursory Remarks on a Bronze Vision in the Third Age

Behold, there are three faces. One faces south, one faces east, one faces west. There are six eyes. All are tired, forlorn, and abandoned.

Two wings cover the shoulders of the body that carries the three faces. The body is lean. The body is gray, the color of wet ash. The arms of the body are extended to the east and west. All creatures bow beneath the shadows of the arms.

Above the body is the Father. He is seated and his mouth is shut. His right hand is raised, almost touching the clear orb that surrounds his form.

In the wake of this vision, the tongues of all creatures are seized. And the eyes of all creatures are fixed on the form of the Father.

De Magistro

The Teacher comes eating, drinking, and admonishing. The Teacher comes into the labyrinth of this world with two kinds of teaching. The first kind dispels darkness. This is the teaching that throws light on the machinations of the human heart. The blind resist the light. The second kind is imprecatory teaching that concerns the curse of Cain. The former is intended for the cultivation of Adamic humanity. Though it is difficult teaching, it consists of red marrow, lean meat, and old muscat. The latter is intended for the torment of Cainite humanity. It consists of the meat of kids stewed in the weak milk of the Mother, and of thin cream gone sour in the noonday heat.

The Adamic humanity, sealed in Yeshua, Christos-Messiah, will eat of the first teaching, and the heart will be made glad. They will be satisfied. Those marked by the curse of Cain, lupine humanity, will eat of the second teaching with insatiable desire. Their stomach will be made full, it will burst, then Lupus-Cain will devour the slosh. This is the condition of lupine humanity in perpetuity.