Divine Light, and Christ’s Glorified Body

Douglas Hamp is a respected author, researcher, and pastor with a specialized focus on biblical prophecy, ancient languages, and the intersection of Scripture with cutting-edge science. Fluent in biblical Hebrew and Greek, Hamp earned his M.A. in the Hebrew Bible and its world from the Hebrew University of Jerusalem; one of the most prestigious institutions in biblical and Middle Eastern studies. This academic foundation allows him to engage with the original texts of the Bible, not merely through translation, but through deep exegetical and linguistic insight.

Unlike many commentators who rely solely on modern translations, Hamp works directly from the biblical source languages. This enables him to uncover layers of meaning often obscured in English Bibles, particularly when dealing with prophetic or technical language; such as the term “nephilim,” the concept of light as energy, or the mysterious image-bearing quality of humanity. He is also deeply informed on the cosmology and worldview of the ancient Near East, helping him contextualize Scripture without compromising its divine inspiration.

In works such as Corrupting the Image and The Millennium Chronicles, Hamp doesn't merely speculate; he builds arguments grounded in Scripture, supported by linguistic precision, and framed within a coherent theological worldview. His unique ability to weave together ancient texts, biblical prophecy, and scientific phenomena (such as biophotons and DNA) makes him a singular voice in the world of Christian apologetics and end-times studies.

Whether you agree with every point or not, one thing is clear: Douglas Hamp takes the Word of God seriously; not just in doctrine, but in language, meaning, and faithful exposition.

Modern theologian Douglas Hamp has proposed a fascinating twist on the biblical story of creation: that Adam and Eve were originally “clothed in light like God” before the Fall. According to Hamp, when humanity was made “in God’s image,” this wasn’t just a spiritual resemblance but had a physical component; our very DNA might emit and absorb light. In this view, the glory of God manifested as literal radiance clothing the first humans, a radiance lost when they sinned. He points to hints in Scripture and ancient Jewish commentary that “Adam must have lost the light at the fall”, and notes scientific observations of human DNA emitting faint photons (biophotons) as a possible vestige of that original glory.

If one takes this “light-based” anthropology seriously, it raises intriguing questions for Christian theology. For instance, how do physical signs of divine glory (like luminous garments or supernatural DNA) relate to the Eucharist – the bread and wine that Christians for centuries have claimed become the literal body and blood of Jesus Christ? Jesus is believed to be God incarnate; after His Resurrection and Ascension, He exists in a glorified  form, often associated with divine light. So if humans were once radiant and Christ is now supremely radiant, how can a simple wafer made by human hands be said to contain the essence of God if it doesn’t glow or carry Christ’s DNA? This question brings us to the heart of the mystery of the Eucharist and what Christians mean by transubstantiation.

Why Christ’s Glorified Body Cannot Be Called Down by Corruption

When Adam sinned, the indwelling Spirit departed, the connection to that divine light was severed, and humanity became naked; literally stripped of its garment of light. This is not just poetic imagery. Hamp backs his idea with references from physics, biology, and Scripture. The transfiguration of Jesus (Matt. 17:2), Moses’ shining face (Ex. 34:29–35), and the future promise that the righteous will “shine like the sun” (Matt. 13:43) all suggest a destiny of luminous glory for the redeemed; and a past from which we've fallen.

This raises a serious theological question: If Christ’s glorified body now exists as divine, radiant light (NOT THE SUN) how can a wafer made by human hands under a corrupted system possibly contain Him?

The Roman Catholic Church claims that in the Eucharist, Christ’s body, blood, soul, and divinity become present under the appearance of bread and wine. But let’s ask: How can a church that has altered God’s commandments still claim authority to mediate His divine presence?

Let’s look at the facts:

• The Second Commandment, which forbids idolatry and the making of graven images for worship, is omitted from the Catholic catechism.

• The Fourth Commandment, which commands the keeping of the Sabbath on the seventh day (Saturday), has been replaced with Sunday observance; without any biblical mandate.

• To keep the count at ten, the Tenth Commandment is split into two.

This is not tradition. It is an alteration of God's eternal Word, in direct violation of Deuteronomy 4:2 and Revelation 22:18–19. And Scripture is clear:

“If anyone preaches another gospel… let him be accursed” (Galatians 1:8).“All His precepts are trustworthy; they are established forever and ever” (Psalm 111:7–8).“The law of the LORD is perfect” (Psalm 19:7).

If the foundation is corrupted, then the ritual it supports is not holy; it is idolatry. A defiled priesthood cannot call down the Son of God. In truth, they may not be calling on the Son at all but on the Sun god. When the true Sabbath is replaced with Sunday, and the true Christ is replaced with a powerless wafer, what remains is not Christian worship but a revival of ancient sun god veneration disguised in Christian language. You cannot break God’s commandments and simultaneously expect to host His divine presence in a piece of bread.

Hamp’s Theology Makes the Eucharist Problem Even Sharper

Douglas Hamp’s work actually makes the Catholic view of the Eucharist more logically difficult to sustain. If Adam originally emitted God’s light through uncorrupted DNA, and if Christ’s glorified body is the epitome of that divine, radiant form, then Christ’s true body must now be fully spiritualized, clothed in light, and utterly holy.

How then could such a body be present in a wafer made by men who stand in a tradition that rewrites the commandments of God?

Christ's glorified body is no longer composed of the same corruptible flesh we inhabit. Paul says, “Flesh and blood cannot inherit the kingdom of God” (1 Cor. 15:50). Jesus is now a “life-giving Spirit” (1 Cor. 15:45), radiating glory beyond physical decay. To suggest that such a being could be invoked into a wafer; through a ritual from a system that has departed from truth; is not reverent mystery. It is dangerous presumption.

Jesus warned that “not one jot or tittle” would pass from the Law (Matt. 5:18). Paul warned that those who take the Lord’s Supper “unworthily… eat and drink judgment to themselves” (1 Cor. 11:29). If the very system administering the sacrament has been corrupted; altering the Sabbath, endorsing idolatry, and claiming power to re-crucify Christ in the Mass; then how can its sacraments be valid?

They cannot.

“Behold, the LORD’s hand is not shortened, that it cannot save… but your iniquities have separated between you and your God” (Isaiah 59:1–2).

God’s presence is holy. It does not dwell in systems that have institutionalized disobedience. To claim Christ’s glorified, light-saturated body can be invoked into a wafer through such a priesthood is to propose that light can fellowship with darkness (2 Cor. 6:14). It cannot.

Scripture warns us not to trust rituals that lack true obedience:

“Having a form of godliness but denying its power. From such people turn away” (2 Tim. 3:5).“These people draw near to Me with their mouths… but their hearts are far from Me” (Isaiah 29:13).“Come out of her, My people…” (Revelation 18:4).

A wafer produced by human tradition; even if ceremonially rich and cloaked in religious language; is not the body of Christ if it is invoked from a system under judgment. Christ’s glorified presence cannot be conjured like magic. The light of His body will not descend into a vessel unworthy of His name.

What True Communion Looks Like

Jesus said that “where two or three are gathered in My name, there I am in the midst of them” (Matt. 18:20). This is true communion: Spirit-filled, truth-rooted fellowship among believers walking in obedience.

The early Church “devoted themselves to the apostles’ teaching and to the breaking of bread” (Acts 2:42); not under priestly domination, but under the guidance of the Spirit, in truth and unity.

True communion doesn’t depend on altars or rituals but on being in Christ, abiding in His Word, and being filled with His Spirit. The glorified Christ does not need to be “called down” from heaven through man-made formulas. He comes to dwell in those who love Him and keep His commands (John 14:23).

It’s not enough to ask whether Christ could be present in bread. The more urgent question is whether He chooses to be present through a system that has rejected His Word. The answer must be no.

Christ will not be mediated through disobedience. His glorified, radiant presence; so intense it blinded Paul and transfigured His own garments; will not be placed at the beck and call of a system that has edited His commandments and made merchandise of His sacrifice.

As Douglas Hamp makes clear, the light of God does not originate in man. It flows from the indwelling Spirit and is only emitted by those in right standing with the Source.

Therefore, the claim that the wafer becomes Christ’s light-filled body collapses under Scripture, reason, and reverent logic.

The true Church must be measured not by tradition or numbers but by faithfulness to God’s eternal Word. If a system has changed His commandments, exalted human authority above Scripture, and offered Christ’s body in falsehood, then it stands under judgment, not anointing.

“Who may ascend the hill of the LORD? He who has clean hands and a pure heart…” (Psalm 24:3–4)

If Christ is the Light (not the sun!) then His presence will not rest where there is darkness. The true Eucharist is not a wafer made sacred by ceremony, but a life infused with light through obedience, truth, and fellowship in the Spirit. Communion is not found in a rite; it is found in relationship.

What Scripture Reveals

If Jesus now has a glorified, spiritual body; a body with flesh and bone, yet no longer subject to death, division, or decay; then it raises a profound question: what exactly did He give to His followers to sustain them after His departure? Scripture answers: He gave His Spirit, not His flesh.

Jesus said plainly, “It is the Spirit who gives life; the flesh profits nothing. The words that I have spoken to you are spirit and life” (John 6:63). This verse follows directly after His discourse about “eating His flesh and drinking His blood,” and is intended to clarify a misunderstanding. The life He offers is not found in physical digestion; it is spiritual life, imparted through the Word and the Spirit. If one takes John 6 literally to mean physical consumption of Christ’s body, then Jesus's own corrective in verse 63 becomes unintelligible or self-contradictory.

Now consider this: Jesus’s glorified body, after the resurrection, had flesh and bone; “not a spirit,” as He told His disciples (Luke 24:39). But that glorified body is now seated at the right hand of the Father (Acts 2:33, Hebrews 1:3). It is not locally present on earth; it is transcendent, exalted, and no longer subject to the laws of time and space. Most importantly, Scripture never teaches that His glorified body is divided or shared in physical fragments.

On the contrary, His gift to believers is the Holy Spirit; In John 20:22, Jesus breathed on His disciples and said, “Receive the Holy Spirit.” In John 14:16–17, He promised the Spirit would dwell in them forever. Paul affirms this, saying: “If anyone does not have the Spirit of Christ, he does not belong to Him” (Romans 8:9). The Spirit, not a sacramental object, is the seal of salvation, the power of transformation, and the means by which Christ dwells in the believer (Galatians 2:20).

Here’s the key logical point: you are reborn by the Spirit, not by consuming the flesh. Jesus told Nicodemus, “You must be born of water and the Spirit” (John 3:5). Flesh gives birth to flesh; Spirit gives birth to spirit (John 3:6). Salvation, regeneration, and communion with God happen in the inner person; through faith and the Spirit; not by ingesting any physical substance, no matter how sacred it is claimed to be.

To suggest that Christ’s glorified body is somehow repeatedly dispensed in wafer form presents a deep contradiction:

1. Glorified flesh is indivisible – His risen body is eternal, undying, and cannot be torn, broken, or consumed again. Hebrews 10:10 says, “We have been sanctified through the offering of the body of Jesus Christ once for all.” That offering is complete and unrepeatable. If His body is now glorified, it is by nature incapable of being locally re-presented in fragments across millions of altars. Dividing it would imply corruption or limitation; both impossible for glorified flesh.

2. Presence does not imply ingestion – Christ promised, “I am with you always” (Matthew 28:20), but not as physical matter to be eaten. He is present spiritually, not physically. His indwelling presence is through the Holy Spirit, not the physical re-manifestation of His body in a sacrament.

3. No biblical evidence of re-consuming Christ – The apostles never taught that believers would physically consume Jesus post-resurrection. They broke bread “in remembrance” (Luke 22:19), not in literal consumption of divinity. The language of "participation" in 1 Corinthians 10:16 speaks of union and fellowship: koinonia; not ingestion. It’s the same kind of “participation” we have in Christ’s death (Romans 6:3), and in His sufferings (Philippians 3:10); spiritual, not physical.

Therefore, claiming that a wafer becomes the literal body of Christ creates a theological paradox: it ignores the unique, spiritual nature of the glorified body; it contradicts the sufficiency and finality of Christ’s one-time sacrifice; and it displaces the Spirit; God’s true gift to believers; with a man-mediated ritual.

Ultimately, it reduces spiritual rebirth to a physical act. But as Jesus taught: “The Spirit gives life; the flesh profits nothing.” If it is the Spirit who gives life, and if Christ's body was once for all offered and is now glorified and indivisible, then eating a wafer cannot possibly confer the life of Christ. Only receiving His Spirit through faith can do that.

What the Church Fathers Believed

While some early church figures such as Ignatius of Antioch and Irenaeus of Lyons appear to affirm a belief in Christ’s “Real Presence” in the Eucharist, this view must be examined carefully; both in light of Scripture and the historical context in which these statements were made. Ignatius, writing around 110 A.D., famously declared that those who denied the Eucharist was the flesh of Christ were heretics. But it is crucial to understand that these affirmations occurred in a post-apostolic era increasingly shaped by Hellenistic philosophy and Roman religious categories. The Roman world, deeply immersed in pagan sacrificial systems and mystery religions, had a long tradition of assigning mystical power to ritual meals and divine embodiment in material forms. Rome also revered the Cumaean Sibyl (see previous post https://www.rebuildspirit.com/post/apollo-rising-the-pagan-christ-of-virgil-s-eclogue-iv) whose apocalyptic writings were used by both pagans and later Catholics; and whose oracles speak not of the Messiah, but prophetically of a coming deceiver.

So we must ask: were these early affirmations of “real presence” a faithful extension of apostolic teaching, or an early theological accommodation to surrounding pagan expectations of physical divinity and sacred consumption? After all, Scripture never teaches that Jesus's glorified body is to be physically eaten post-resurrection. In fact, it insists that His glorified body is incorruptible and indivisible (Luke 24:39), and that His Spirit; not His flesh; is what gives life (John 6:63). Nowhere does the New Testament claim that Christ’s body becomes bread or that His literal flesh is to be consumed after His ascension.

Irenaeus’s language about the Eucharist being both “earthly and heavenly” seems to stretch toward mystical symbolism more than literal transformation. His statements must also be read in the context of combating Gnostic dualism; he’s emphasizing the goodness of matter, not defining the bread as literal flesh in a metaphysical sense.

Later, Augustine’s language; though often cited to support transubstantiation; actually leans more toward a spiritual understanding. He insists that faith, not physical consumption, is what unites the believer with Christ: “Believe, and you have eaten.” He affirms that Christ is ascended bodily and seated at the right hand of the Father (Colossians 3:1; Acts 1:9–11); and therefore not physically present in sacramental form. His use of metaphor and mystery points not to a material presence, but to a profound spiritual participation through remembrance and faith.

Even the Council of Ephesus in 431 A.D.; though it used strong language about the Eucharist; was operating centuries after the apostolic age and within a theological climate increasingly shaped by Neoplatonic and sacramentalist categories. By this point, church doctrine had already begun to mirror imperial cult-like structures, where holy objects and ritual acts carried state-sanctioned divine authority.

So, while the testimony of the Church Fathers shows a development of Eucharistic theology, it does not override or replace the clear teaching of Christ Himself, who said: “It is the Spirit that gives life; the flesh profits nothing” (John 6:63), and who told His followers to remember His sacrifice; not to reconsume it. The very idea of consuming the glorified flesh of Christ contradicts both His once-for-all offering (Hebrews 10:10) and the nature of His glorified body, which cannot be divided, digested, or materially dispensed.

Thus, the early Church’s language about the Eucharist should not be taken as a unanimous or infallible affirmation of transubstantiation; but rather as a reflection of how early Christians were beginning to grapple with mystery using categories shaped by their time, culture, and the surrounding pagan worldview. When tested against Scripture, logic, and the words of Christ Himself, the doctrine of Real Presence through literal flesh fails to stand. True life comes from the Spirit; not from any wafer, no matter how revered.

Returning to Douglas Hamp’s hypothesis that our DNA emits light; originally a reflection of divine design; we’re prompted to ask: does this illuminate the truth about Christ’s presence, or does it challenge long-held religious claims, especially regarding the Eucharist?

If Christ’s glorified body is the ultimate expression of divine light; radiant, incorruptible, and indivisible; then one must ask: how can this glorified reality be divided into millions of man-made wafers that don’t shine, don’t regenerate, and don't reflect His divine biology in any observable way? According to Hamp, light in our DNA is not merely symbolic but potentially literal; an imprint of divine order. If that light is lost through corruption, it must be restored spiritually, not consumed physically.

This directly challenges the Roman Catholic teaching that the Eucharist is the literal flesh and blood of Christ. Not only does this contradict Leviticus 17, where consuming blood is forbidden, but it also conflicts with Christ's own statement at the Last Supper: “I will not drink henceforth of this fruit of the vine” (Matthew 26:29), affirming it was still wine, not literal blood. The gospel calls us to be born again of the Spirit (John 3:6), not to consume physical flesh. Jesus said, “It is the Spirit that gives life; the flesh profits nothing” (John 6:63). His resurrected body, as shown in Luke 24:39, has “flesh and bone,” yet post-resurrection, He breathed the Spirit, not His body, onto the disciples (John 20:22). He gave the Spirit to indwell us; not His flesh to be digested.

Early Christians broke bread daily in remembrance (Acts 2:46), not as a mystical transformation into flesh, but as a symbolic act commemorating Christ’s once-for-all sacrifice. The Roman Church’s later doctrine of transubstantiation; formed centuries after Christ; attempts to literalize what was meant to be spiritual. By insisting the wafer becomes Jesus’s body, the Church bypasses the logic of the gospel: that Christ’s physical sacrifice was once and complete (Hebrews 10:10), never to be repeated or portioned out.

Even Church Fathers like Irenaeus, when speaking of the Eucharist as “earthly and heavenly,” were likely responding to Gnostic heresies that rejected material creation; not asserting the bread literally became Jesus’s glorified body. His language emphasized that God works through creation, not that bread turns into God.

Hamp’s insights, instead of supporting the idea that Christ is physically present in a wafer, reinforce the truth that His life; the divine light; is now transmitted spiritually through rebirth and transformation, not by ingesting bread. DNA as a carrier of light serves as a metaphor for how God’s design is imprinted in us; but broken by sin and restored through the Spirit, not through ritual consumption.

In this light, the Eucharist is best understood as a memorial meal; a proclamation of the Lord’s death until He comes (1 Corinthians 11:26); not a re-sacrifice or physical transfer of divinity. To claim otherwise not only departs from scriptural logic but risks replacing spiritual rebirth with ritualistic imitation.

If we’re truly approaching the final convergence described in biblical prophecy, then the signs are no longer subtle; they’re brazen, stitched into the symbols of nations, echoed in ancient myths, and engineered into the very building blocks of our biology. The back of the U.S. dollar bill speaks volumes. “Novus Ordo Seclorum”; New Order of the Ages; is not a benign slogan but a prophetic blueprint lifted straight from the pagan Sibylline verses of Virgil mentioned previously, specifically about the return of Apollo, who in Greek and Roman mythology is a solar deity associated with intellect, prophecy, healing, and destruction. Revelation 9 names Apollyon; the Destroyer; as the king of the abyss, and this is no coincidence. The architects of this “order” know exactly who they’re invoking.

If the dollar bears the seal of this resurrection; the unfinished pyramid capped with the all-seeing eye, long used by occult secret societies; then it represents far more than a currency. It’s a token of allegiance to an agenda: the rebuilding of Babel, the unification of mankind under a false god. Freemasonry, which has long exalted Osiris and Horus (who are just Egyptian names for the Babylonian Nimrod and his resurrected son Tammuz), shares this vision. Osiris, god of the underworld, was torn into pieces, only to be “resurrected” through Horus; the falcon-headed sun god, echoed in the American eagle, the Nazi eagle, and even the Argentine sun. These symbols are not ornamental; they’re declarations.

And what of Rome? The pope has positioned himself as a global mediator, inviting leaders from religions that explicitly deny Christ’s divinity into interfaith ceremonies under the guise of peace. Yet Scripture says clearly: “He who denies the Son does not have the Father either” (1 John 2:23). What kind of Christ can be united with those who reject Him unless it is not the true Christ at all, but a counterfeit? A Christless Christianity is not Christianity; it is anti-Christ.

Then consider the legacy of the Nazis, whose occult-obsessed scientists; steeped in eugenics, Aryan mythology, and the pursuit of a “super race”; did not vanish at the end of WWII. Through Vatican-assisted ratlines, many fled to Argentina and were shielded by elements within the Roman Catholic Church. Argentina, whose flag bears the solar face, became a sanctuary not just for war criminals but for ideology; the very ideology that worships bloodlines, light, power, and the rebirth of the “god-man.” This aligns perfectly with Douglas Hamp’s thesis: our DNA was originally encoded with divine light, and Satan’s mission has always been to corrupt that light—to defile the image of God.

The question then is this: if our DNA emits light, and Christ said we must be “born again” by the Spirit (not by blood, nor the will of man), then could there be a concerted effort to prevent that rebirth by rewriting our very code? The Nazi obsession with genetics, the Rockefeller Foundation’s historical involvement in eugenics, and their deep ties to pharmaceutical development converge ominously. The COVID-19 vaccine; pushed globally, coercively, and with near-religious fervor; raises unavoidable questions. Why was this genetic agent, developed in record time, pressed upon all people with such intensity? Why were mRNA technologies; literally designed to instruct cells to produce foreign proteins; heralded as salvation, when in truth they alter the body's expression at a cellular level?

If light is emitted by DNA, and DNA is the carrier of God’s imprint on man, then what happens when you begin to tamper with that code on a mass scale? Could a synthetic message overwrite the natural one? Could the image of God be dimmed or suppressed through artificial programming? Could this be a modern mirror of the Genesis 6 incursion, where “sons of God” mingled with the daughters of men to corrupt the seed line?

This isn’t about one product, one scientist, or one pope. It’s a coordinated reprogramming of humanity; a slow, methodical Babel 2.0. The vaccine may not be the Mark of the Beast, but it certainly could be a precursor; a proof of concept in mass compliance, body-level control, and DNA-level access. In the name of healing, we are being rewritten.

And as for Apollo, Osiris, Nimrod; the “resurrected king” who returns from the pit; he will not come with horns and a pitchfork. He will come as a bringer of peace, light, and unity. He will come with miracles and power. And he will sit in a temple of God claiming to be god.

As the ancient War Scroll declares, this is not just a conflict of politics or power; it is a cosmic struggle between two kinds of humanity: those who walk in darkness, rebuilding a godless world order on the foundation of the serpent’s lie, and those who seek the light, reborn of the Spirit, loyal to the true King. It is the rebellion of fallen man against the Creator, and the rising of a remnant who refuse to be remade in the image of the Beast. One kingdom is built on deception and defiance; the other on truth, light, and the breath of God. This is the final war between the sons of darkness and the sons of light. Choose your side.