Why God Gave Us the Apostles; Not the Caesars

Many voices today offer competing paths to “enlightenment,” but not all light is true light. While Scripture teaches that wisdom comes through repentance, humility, and faith in the living God, some writers turn instead to hidden knowledge, mystical ascent, or esoteric cycles. One such example is E. V. Kenealy’s The Book of God: The Apocalypse of Adam-Oannes, a 19th-century attempt to reconstruct a “lost” revelation through mythological synthesis and occult symbolism. Kenealy replaces redemption with revelation-through-gnosis, and treats salvation as the unveiling of secret mysteries rather than the work of grace.

In this article, I want to show the clear difference between enlightenment through the Holy Word and the system Kenealy proposes. True spiritual light does not come from climbing through hidden realms alone or decoding ancient symbols. It comes through turning toward God in repentance, receiving His mercy, and walking by faith. Before exploring that contrast, I will outline the main beliefs Kenealy puts forward, so the distinction between the two ways can be clearly seen.

Kenealy interprets the Ark as a cup—a feminine vessel that “separates the Invisible from the Visible” by holding the “germ of all nature.” In his system, this cup represents the Holy Spirit as the ‘Queen of Heaven’, a generative womb-symbol found in ancient mystery religions. He points to the boat-shaped, crescent, or chalice-like vessel (the argha) used in Greek, Egyptian, Indian, and Near Eastern rites, treating it as a sacred emblem of divine female power.

This imagery directly mirrors the cup of the Babylonian Mysteries associated with Inanna/Ishtar/Isis/Venus; the goddess known for sexualized fertility rites, cosmic motherhood, and the intoxicating “wisdom” of forbidden knowledge. In Scripture, this same line of symbolism reappears in the figure of the Whore of Babylon, “holding a golden cup full of abominations” (Revelation 17). Her cup represents the ancient pattern of counterfeit revelation: secret rites, hidden knowledge, and spiritual intoxication that draws people away from the true God.

Thus, Kenealy’s “ark-cup”; instead of pointing to the Holy Spirit; repeats the very imagery Scripture uses to describe the seductive, false wisdom of the old goddess cults. His sacred cup is essentially the same vessel held by Ishtar and by the Whore of Babylon: a symbol of mystical self-enlightenment, divine femininity, and the ancient religious system that replaced repentance and faith with esoteric initiation.

Kenealy argues that many ancient cultures secretly worshipped the same feminine “Holy Spirit,” and he tries to fold Islam into this pattern. He claims that the mysterious letters ALM at the beginning of certain Qur’anic chapters actually refer to a hidden goddess-figure: “Alm,” the Immaculate Virgin of the heavens, combining AL (God) with M (which he treats as the number 600, tied to his secret cycles).

He then links this supposed feminine spirit to a wide range of ancient symbols:

• Arka / Archa – a mystical “ark” or womb-cup representing hidden wisdom.

• Io / Iao – ancient moon-goddess names.

• AO / JO – cosmic symbols representing the union of God and the “Holy Spirit.”

By equating these worldwide names and symbols, Kenealy presents one underlying idea:the divine feminine as the secret source of wisdom, hidden from the masses and revealed only to initiates—what he calls “the Arcane.”

This interpretation fits his larger system: cycles of revelation, hidden knowledge, avatars descending at appointed ages, and spiritual perfection coming through mystical enlightenment rather than repentance and faith.

Scripture never identifies the Holy Spirit as feminine, nor as the Bride or Sister of God. But Wisdom is different. In the Bible, Wisdom is consistently spoken of in feminine terms, personified as a woman who stands beside God, delights in Him, and participates in His creative work.

Proverbs 8 presents Wisdom using intimate, relational, and feminine imagery. She speaks as a woman who was “brought forth” before the world began, who stood beside God as “a master-workman,” and who rejoiced in His presence. This is not the Holy Spirit, because the Holy Spirit is never described as a created or begotten companion, nor as one who “was brought forth.” Yet Proverbs repeatedly describes Wisdom as a “she,” a Lady, a voice calling in the streets, and a figure who invites humanity into fellowship with God.

Wisdom is also called a “sister” in Proverbs 7:4: “Say to Wisdom, ‘You are my sister.’” This relational language is entirely absent from descriptions of the Spirit.

So Scripture allows; and even encourages, seeing Wisdom as a divine feminine principle: not a goddess separate from God, but the expression of God’s eternal understanding, affection, and creative joy, revealed in feminine form. This imagery is deeply relational, portraying Wisdom as one who is with God, delights in God, and invites humanity into God’s life.

The Holy Spirit, by contrast, is fully God; personal, eternal, and never personified as feminine, sisterly, or bridal. He proceeds from the Father and the Son, convicts of sin, regenerates, and indwells believers.

Therefore, the distinction is clear:

• Wisdom; the feminine companion, the sister-bride imagery, the eternal delight beside God (Proverbs 8).

• The Holy Spirit; the personal, active presence of God working within creation and believers.

By keeping these two distinct, we honor the poetic revelation of Scripture: God’s Wisdom can be understood in feminine, relational, bridal imagery without the confusion of turning the Holy Spirit into a feminine deity. This gives full space to the divine feminine principle of Wisdom while preserving the true identity of the Spirit as God Himself.

Kenealy’s definitions reveal a spiritual system completely different from the truth of Scripture. He treats the Hebrew letter Beth, meaning “house,” as a hidden sign of divine dwelling in names and alphabets, but Scripture teaches that God’s true dwelling place is not found in symbols at all. God chooses to dwell in His people by His Spirit, as Paul writes, “You are God’s temple and God’s Spirit dwells in you.”

Kenealy also teaches that birth and death are simply stages in an endless cycle. Birth is the spirit reappearing in a new form, and death is merely its movement into another body after a period in the invisible realm. Scripture contradicts this directly. It says that God has appointed each person to die once, and after death comes judgment. There is no reincarnation, no cycle, only one life before God.

For Kenealy, blood is only a metaphor for truth or pure religion. In Scripture, however, blood has a far deeper meaning: it is the basis of atonement. “Without the shedding of blood there is no forgiveness of sins.” Blood is not symbolic wisdom; it is the means by which God redeems.

He also views the human body as something that makes us lower than angels because it limits us. Scripture presents the opposite. The human body is part of God’s intentional design. David declares, “I am fearfully and wonderfully made.” And the Son of God Himself took on a physical body, showing its dignity, not its inferiority.

Kenealy describes the cherubim as radiant solar beings in mystical hierarchies. Scripture shows them instead as holy servants who surround God’s presence, guarding and worshiping, not cosmic deities.

He teaches that the Day of Judgment is simply another transition in a soul’s ongoing cycle. The Bible teaches that judgment is not a transition into another form but a real accounting before Christ for every life.

Finally, Kenealy reduces “essence” to an impersonal immortal energy within all things. Scripture says that immortality belongs to God alone, and eternal life is given only through Him. Eternity is not a state inherent in creation but the nature of the living God.

Taken together, Kenealy’s beliefs form a system of reincarnation, hidden symbolism, and cosmic forces. Scripture offers something wholly different: one life, one judgment, real sin, real atonement, and true reconciliation with God through repentance and faith in Christ.

Kenealy tries to gather many ancient words for “sun” into one mystical system: Sum, Shem, Shamen, Shemesh, Sunna, San, Zan, and so on. He argues that across cultures the Sun became the symbol of divine power, creation, heavenly brightness, and even the Messiah. But Scripture gives a very different picture of these things.

Kenealy claims that names like Baal-Shamen (“lord of heaven”) or Shema-El (“brightness of God”) show the sun as a divine manifestation. Yet the Holy Word teaches that worship of the sun is a distortion of truth, not a revelation of it. Deuteronomy warns Israel not to “lift up your eyes to the sun… and be drawn away to worship them,” because these things are created, not divine. The prophets continually condemn sun-worship in Israel, calling it idolatry and spiritual unfaithfulness.

Kenealy also interprets “Sons of Shem” as “sons of heaven,” implying a mystical lineage of enlightened worshippers of the true God. Scripture, however, uses Shem as a literal person; one of Noah’s sons; and his line is honored because through it God preserved the covenant promise, not because of sun-mysticism. God’s blessing on Shem has nothing to do with a solar cult; it has everything to do with His sovereign plan to bring forth His people and ultimately the Messiah.

He further claims that the onion, with its many layers, symbolized the universe, and that this links to “Oannes,” whom he sees as a divine messenger appearing in cycles. But Scripture does not describe the universe through symbolic layers or cosmic cycles, nor does it teach messengers who appear in ages of sun-renewal. Instead, the Bible declares that God created the heavens and the earth by His word, once for all, and that His messengers; the prophets and ultimately His Son; came not in endless cycles but according to His appointed time.

Throughout all these connections, Kenealy tries to show that cultures around the world shared one symbolic vocabulary centered on the sun as the image of divine revelation, order, and even salvation. Yet the Holy Word reminds us that although “the heavens declare the glory of God,” the sun itself is not God, not a symbol of the Trinity, and not the source of truth. Creation speaks of God’s power, but Scripture alone reveals His character, His wisdom, and His salvation.

Where Kenealy sees the sun as the universal key to divine knowledge, Scripture declares that the true Light is Jesus Christ, the Word made flesh, and that wisdom comes not from cosmic symbols but from the fear of the Lord.

Kenealy explains that in many ancient cultures the words Tsar, Zar, and Sar meant “rock,” “exalted one,” or “honoured one.” Temples were often built on rocky heights called Sar-On, and those elevated places became associated with divine presence. Because of this, sar became a title of dignity, showing up in names like Sardanapalus, Nebuchadnezzar, and even Caesar. Ancient priests and sages were called Saronides, again linking “rock” with honour, elevation, and revered status.

Seen through that cultural lens, it becomes easier to understand why the Roman Catholic Church interpreted Jesus’ words to Peter; “You are Peter, and on this rock I will build My church”; as conferring exalted status. They were reading the passage through a long tradition in which a “rock” symbolised a sacred foundation, an honoured one, or a divinely appointed leader. In ancient thought, to call someone a “rock” was to elevate them.

But the Holy Word makes something very clear that ancient culture did not:in Scripture, God alone is the true Rock.“The LORD is my rock and my salvation.”“He only is my rock.”“Who is a rock except our God?”

Whenever the Bible uses “Rock” in its most sacred sense, it refers to God Himself; His unchanging nature, His strength, His refuge, His faithfulness. And in the New Testament, this title is consistently applied to Christ, not to any apostle:

“Christ is the cornerstone.”“No one can lay a foundation other than Jesus Christ.”“On this Rock I will build My church” echoes Isaiah, where the Rock is the LORD.

So while the cultural background can explain why the RCC felt justified in giving Peter a foundational role; the word “rock” carried symbolic weight; the Holy Word corrects this interpretation. Jesus was not transferring divine titles or foundational authority to a man. He was pointing to the confession Peter had just spoken: “You are the Christ [annointed one], the Son of the living God.” That truth is the Rock. Christ Himself is the Rock. God is the Rock.

Ancient symbolism attached honour to rocky heights and titles like sar,but Scripture attaches that honour only to the LORD.The cultural explanation may clarify the misunderstanding,but the Word of God reveals the truth:the Church is built on Christ the Rock, not on Peter.

Before going any further, we must pause and acknowledge the astonishing arrogance behind the very title “The Book of God.” Kenealy presents his work as a recovered revelation, hidden in sacred mysteries and esoteric traditions, as though God somehow failed to preserve His own Word and needed a human author to unveil what He supposedly left incomplete. Yet the Holy Scriptures already contain the full revelation of God; given openly, plainly, and with divine authority. The Almighty does not require another book to correct or supplement His own.

Does the author; and those who follow his teachings; truly believe that the omnipotent God is unable to safeguard truth? That the Creator of heaven and earth, who upholds all things by His power, could allow His revelation to vanish until a nineteenth-century mystic restored it? God has never been at the mercy of secret orders, lost mysteries, or hidden cycles. When He speaks, His Word stands forever.

This is precisely why God sent the prophets. They were not bearers of cryptic riddles hidden in symbols for the initiated, but messengers who declared, “Thus says the LORD,” calling His people back to righteousness, repentance (not penance), and covenant faithfulness. God did not hide His truth behind veils; He proclaimed it. He did not cloak His revelation in mystery cults; He entrusted it to His servants. And in the fullness of time, He spoke most clearly through His Son, the true and final Word.

To claim the need for another “Book of God” is not only unnecessary; it denies the sufficiency, clarity, and faithfulness of the revelation God has already given.

Kenealy leans heavily on the words of “Lord” Bacon; an appropriately self-exalting title for a man expounding on humility, claiming that “holy mysteries” can only be understood if the mind is widened to match their greatness. In his view, a person must expand his intellect, stretch his imagination, and adopt a mystical frame of mind in order to grasp the revelations he presents. But this approach stands in direct contrast to the truth of God’s Holy Word. Scripture never tells us to enlarge our minds to receive hidden wisdom; it calls us to humble our hearts, repent, and listen to the voice of the Lord. Jesus rejoices that God reveals truth not to the self-assured and the intellectually elevated, but “to babes.” And the apostles warn us plainly against the pursuit of so-called hidden knowledge, reminding us that God has not spoken in secret. He has already given His revelation openly through His prophets, through His Word, and most clearly through His Son. We do not ascend into pagan mysteries; God graciously stoops to speak to us. Any system that demands a special mindset, or private enlightenment runs against the very nature of God’s revelation. The Almighty has never left us to seek truth in shadows; He has brought the Light to us.

Kenealy’s description of the Shekinah is full of beautiful language, but it is deeply confused. He merges the Shekinah; the holy and radiant Presence of God in Jewish tradition; with a long chain of pagan mother-goddess figures: Isis, Ceres, Ishtar, Venus, Virgo, and Vesta. This is a category mistake. The Shekinah is not Isis, nor Ishtar, nor any form of the fallen feminine archetype rooted in ancient fertility cults. In Jewish sources, Shekinah is never a goddess, never a zodiacal mother, and never an incarnation-bearing Virgin. She is the indwelling presence of the Holy One, not a deity in her own right.

Ancient Jewish material is clear on this point. The Shekinah is the glory that rested on Sinai and filled the Tabernacle (Exodus 40:34). She is the Presence that walked with Israel in the wilderness, the radiance that dwelt between the cherubim, the voice that spoke to Moses “face to face.” The Targums describe the Shekinah not as a cosmic mother but as the personal nearness of God; His dwelling, His radiance, His accompaniment. She is God-with-us, not another heavenly being standing beside Him.

The Midrash teaches that the Shekinah goes into exile with Israel (the people of God NOT the nation state), grieving with them and returning with them; something no pagan goddess ever did. She does not rule the stars; she descends in mercy. She does not bear incarnations; she fills righteous hearts. The Zohar calls her the “Sabbath Bride,” but never confuses her with Ishtar or Venus. The Zohar’s imagery is symbolic and relational, describing the union of God and His Presence, not a sensual fertility deity. Kenealy collapses all of these distinctions and ends up blending the holy with the unholy.

He describes the Shekinah as Virgo with an ear of corn, Venus Urania, Vesta, the milk-giving Ceres, and the Egyptian Isis. But in Scripture, the Shekinah is none of these. In Jewish thought, Ishtar/Inanna is a fallen feminine figure, a corrupt imitation of divine feminine imagery; a cosmic seductress, the root of Babylonian mystery religion. She embodies the distortion of sacred womanhood, not its truth. To identify the Shekinah with her is to confuse purity with corruption, holiness with spiritual adultery. The prophets repeatedly condemned Israel when they mixed the worship of YHWH with the queen of heaven (Jeremiah 7 and 44). That “queen of heaven” was not the Shekinah; she was the counterfeit; a pagan distortion.

Kenealy quotes Solomon’s praise of Wisdom in Wisdom of Solomon 7, assuming that Lady Wisdom is the same as Venus or Isis. But in Jewish thought, Wisdom (Chokhmah) is a divine feminine principle within God’s own being. She is not a goddess. She is not a separate deity. She is God’s eternal wisdom expressed poetically. When Solomon loves her more than light, he is not worshipping Isis; he is describing the beauty of God’s mind, God’s insight, God’s ways.

The Shekinah is holy. Wisdom is holy. Both belong to God. Isis, Inanna, Ishtar, Venus, and Ceres are fallen imitations (counterparts to the fallen angel Himself), part of the great deception that Scripture identifies with Babylon. To merge the Shekinah with them is to confuse the sacred with the profane.

Kenealy’s language is poetic, but his theology collapses the distinction between the true divine feminine principle; God’s Wisdom, God’s Presence; and the corrupt ancient fertility goddess who became the Whore of Babylon. Ancient Jewish tradition keeps these distinct; Scripture keeps them distinct; and we must keep them distinct as well.

As we return to the Book of Revelation, I want to share something I have come to see with great clarity: the woman in Revelation 12 is not the Church. Scripture never identifies her as such. In fact, the Church is invited to the wedding supper as guests, and Jesus Himself calls the apostles children of the bridal chamber. These distinctions matter, because they leave room for the woman of Revelation to be someone else; someone prepared by God in a unique and holy way.

The woman in Revelation is described as pure, righteous, clothed with glory, and obedient to God’s commandments. Nothing in the passage suggests she is a seeker of hidden mysteries or enlightenment through her own efforts. Instead, her entire posture is one of faith, humility, and obedience. She is a woman who has followed God’s instruction, who has kept His holy commandments faithfully, and who trusts Him completely. Her righteousness is not self-made; it is given and preserved by God.

This woman represents the purified and faithful vessel chosen to carry the divine Messianic principle; the seed of God’s purpose for the world. From the beginning of Scripture, God preserves a holy lineage, a faithful remnant, a feminine figure through whom His promises move forward: the Daughter of Zion, the faithful woman in Isaiah, the righteous Lady in John’s epistle, and finally this glorified woman in Revelation. She stands for the line of faithfulness that has submitted to God’s will and carried His purpose from age to age.

When her child (spiritual seed) is taken up to the throne of God, this a spiritual ascent; not through pagan solar realms, but through God’s own ordering of heaven. Her ascent is not self-powered or self-enlightened; it is God who lifts her. Her obedience is what carried her forward, and her faith is what sustained her. She moves through the fullness of God’s appointed realms because she belongs to Him, not because she mastered any mysteries. She brings the divine seed; the divine plan; to the throne of the Almighty, where it is covered in pure,white, uncreated light. This is not the light of the sun, but the light that comes only from God.

Nothing in Revelation suggests she became holy by her own strength. She is holy because she yielded to God’s Word. She is exalted because she submitted. She is victorious because she trusted Him alone. Her story reminds us that God does not work through human self-enlightenment; He works through repentance, obedience, and steadfast faith.

In a world full of counterfeit feminine figures; Ishtar, Inanna, the queen of heaven of Jeremiah’s day; Revelation presents a very different picture. The true, purified woman stands in opposition to the fallen feminine principle that leads to idolatry. And unlike those ancient goddesses, she is not worshipped. She is simply faithful. She is not a deity. She is an obedient vessel of God’s purpose.

This is the pattern we must hold to: God raises the humble, God purifies the faithful, and God brings His purposes to completion through those who cling to His commandments. The woman of Revelation reminds us that God’s work is accomplished through those who follow Him; not through secret knowledge or mystical ascent, but through faith, repentance, and obedience to His holy Word.

Kenealy now brings Virgil into his system, as if the pagan mysteries and the revelations of God are one and the same. He quotes Virgil’s description of the Elysian Fields in the Aeneid, claiming that the Roman poet secretly understood the Holy Spirit and distinguished her from God Himself. But the light Virgil describes, however poetic, is not the true light of Scripture. It is another expression of the ancient world’s attempt to explain creation apart from the God of Israel (the people of Yahweh, not the nation state).

Yes—Scripture does clarify that God’s presence sustains all things, yet He does not dwell in created things as a divine essence, nor are they ever to be worshipped. Instead, creation depends on Him, reflects Him, and displays His glory—but is never Him. This distinction is foundational.

Here are the key truths Scripture gives:

1. God sustains all things.Acts 17:28 — “In Him we live and move and have our being.”Colossians 1:17 — “In Him all things hold together.”Psalm 104:30 — “You send forth Your Spirit, they are created; You renew the face of the earth.”

2. God fills heaven and earth—but is not identical to them.Jeremiah 23:24 — “Do I not fill heaven and earth? says the LORD.”This means His presence is everywhere, yet not in things in a pantheistic sense.

3. God does NOT dwell in objects or nature.Acts 17:24 — “God… does not dwell in temples made with hands.”This refutes any idea that God inhabits physical objects as divine essence.

4. Creation reveals God, but is not God.Psalm 19:1 — “The heavens declare the glory of God.”Romans 1:20 — creation reveals His attributes, but does not contain Him.

5. Worship of created things is strictly forbidden.Deuteronomy 4:19 warns against worshipping sun, moon, stars.Romans 1:25 condemns those who worship the creature rather than the Creator.

Virgil speaks of a “Divine Spirit” permeating the heavens, the sun, the moon, the stars, the earth, and every living creature. There is a poetic beauty in this idea, and Scripture itself teaches that God sustains all creation by His Spirit. In Him we live and move and have our being; His breath gives life to every creature. The heavens declare His glory, the earth displays His handiwork, and nothing exists apart from His sustaining presence.

But Virgil’s vision reflects the worldview of Rome, shaped by Stoicism and pagan cosmology, not the Holy Word. The “spirit” he describes is an impersonal world-soul, something blended with the cosmos itself. In that view, the universe is a living organism, upheld by a diffuse force that dwells within the material world. This is the language of pantheism, not Scripture.

The Word of God makes an essential distinction: God fills heaven and earth, yet He is not in created things as their essence. He upholds the stars but is not one with the stars. He gives breath to every living creature, but He is not the breath itself. His Spirit renews nature, but His presence is not part of nature. Scripture insists that God does not dwell in temples made with hands; nor in trees, mountains, rivers, planets, or man-made objects. The Spirit indwells people, not matter.

This distinction is so vital that the Bible repeatedly warns against confusing the Creator with the creation. God forbids the worship of the sun, moon, stars, and the hosts of heaven. He condemns the veneration of carved images, sacred groves, celestial bodies, and man-made objects. Paul warns that the nations “worshipped and served the creature more than the Creator,” and this is exactly the error embedded in the pagan world-soul imagery that Kenealy attempts to sanctify.

Yes, God's presence sustains all that exists; but sustaining is not indwelling. Revelation is not diffusion. And the glory reflected in creation is not the glory that belongs to God alone. Creation is a signpost, not a shrine. It points upward; it is never to be bowed before. God is in all things by power, knowledge, and presence; but He is worshipped in Spirit and in truth, not through created forms. Creation displays His splendour, but only the Creator is holy.

Kenealy then moves to a Laotian creation fable, where heaven and earth exist eternally, and a heavenly mandarin descends to split a lotus-flower, producing a virgin. It is poetic, charming, and symbolically rich; but it is not revelation. It is not the truth God has given. God has already told us how creation came to be. There is no eternal earth in Scripture. There is no heavenly mandarin. There is no lotus-born virgin resisting divine advances. These are stories born from the imagination of nations that did not know the Living God. They may contain fragments of human longing, but they do not contain divine truth.

What Kenealy consistently attempts to do is merge all the world’s myths, philosophies, and symbols into one great unified revelation. But the Holy Word teaches the opposite. “God did not leave Himself without witness,” but the nations still walked in their own ways. Their stories may reflect human attempts to reach upward, but revelation is God reaching down. Pagan light is not the true light. It is the flicker of human imagination trying to grasp the divine without repentance or obedience.

Virgil’s light is not the Light of Christ.The lotus-virgin is not the woman of Revelation. And the universal spirit of the mysteries is not the Holy Spirit of God.

When God speaks, He speaks with authority. He speaks through prophets, not poets. He reveals truth through His Word, not through the hidden doctrines of the old world. And He has made it plain that His light shines in the darkness, and the darkness; whether in Rome, Laos, or Babylon; has not understood it.

When we look honestly at Kenealy’s work, we can no longer ignore the deep hostility he shows toward the Hebrew people and their sacred tradition. He repeatedly portrays Israel’s priests and writers as plagiarists, thieves of wisdom, corrupters of ancient truths, and destroyers of the “real” mysteries. Yet at the very same time, he freely quotes their Scriptures, appropriates their language, borrows their concepts, and uses their sacred writings to support his own theories. Such hypocrisy exposes the spiritual darkness within his system.

For example, he openly claims that the Hebrew Rabbis “completely destroyed” the divine mythos, even accusing them of erasing the truth about heavenly figures like the “Mighty Spirit Metathronos”; a reference to Metatron, an angelic being mentioned in later Jewish mystical texts like Bereshith Rabba. Even here, his treatment is distorted. In Jewish tradition, Metatron does not share the Throne of God in equality; he is a servant, not a second deity. But Kenealy twists later mystical imagery into support for his own system, all while despising the very people from whom these ideas come.

He shows the same pattern with Scripture. He quotes Ecclesiastes, “Remember thy Creators,” and Isaiah, “Thus saith the Lord, thy Redeemers,” using plural forms to argue that Israel once taught a pantheon of divine powers before the Rabbis “destroyed” it. But the Hebrew plural forms; Bore’eka (“your Makers”), Go’alaik (“your Redeemers”), and Elohim (“God” or “the Powers”); are not evidence of multiple gods. Ancient Jewish commentators, including the Targumim and Midrashim, consistently understood these plurals as expressions of God’s majesty, not plurality of beings. Only someone with contempt for Jewish tradition would twist these forms against their own people.

The same arrogance appears when he approaches Genesis 1:26: “Let us make man in our image.” Jewish writings overwhelmingly understand this as God addressing His heavenly court; His angels, not as proof of multiple deities or a male–female godhead. Kenealy rejects all Jewish interpretation and claims he alone possesses the truth, though the Scriptures were entrusted to Israel (Romans 3:2), not to him.

Most astonishing is that he quotes the Book of Proverbs; claiming its passages on Wisdom are not Solomon’s at all, and yet he still uses them as authoritative support for his theology.

How can one simultaneously reject the authorship of the text, despise the people who preserved it, and yet demand that its words prove his point?

This brings us to the heart of the issue.

How could a man who writes with such contempt for the people God chose, the people God spoke through, the people God preserved, ever claim to be led by a pure spirit? Scripture answers this plainly: “He who says he loves God yet hates his brother is a liar. For he who does not love his brother whom he has seen, how can he love God whom he has not seen?”

Kenealy’s disdain for Israel is not hidden; it permeates his entire work. He accuses the Hebrews of ignorance, theft, spiritual corruption, and destruction of truth. But God Himself calls Israel “the apple of His eye” and entrusted His Word to them. Christ came from them. The prophets arose from them. Salvation is from the Jews (John 4:22). To despise them is to despise the very vessels through whom God revealed His truth.

The core arrogance of Kenealy’s system is this: He believes pagan myths, goddess cults, and mystery religions are the true revelations, while the Scriptures God gave to Israel are distortions. He takes the light of Virgil, Egypt, Babylon, and India; and elevates it above the Word of God. But Scripture declares that the nations “walked in darkness,” and the so-called light of the pagan world was no light at all. It was the dim flicker of human imagination in the absence of God’s true revelation.

A man who rejects God’s Word, despises God’s people, invents false charges against them, and elevates pagan mysteries above Scripture is not speaking by the Spirit of God. The Spirit of God bears witness to truth, to righteousness, to humility; and to love. Any spirit that teaches hatred, arrogance, and disdain for the people through whom God revealed His Word cannot be holy.

The very posture Kenealy takes toward Israel reveals the spirit behind his writings; not light, but darkness; the elevation of human pride and pagan error.

Kenealy’s entire system now reveals itself plainly. He identifies the Holy Spirit with every pagan goddess known to the ancient world, insisting that the divine presence was Juno, the wife of God, Issa or Ish-Aum, the Virgin of God from whom he even claims the name “Asia” arose, Lakshmi holding a divine child, Al-Ma, Aum-Ma, the God-Mother, the Magna Mater, the Sibyl, and the crescent moon. He lists roses, corn-ears, horns of plenty, water lilies, honeycombs, sea shells, and winged cups as her symbols, claiming that these emblems appear across all earth because every ancient religion worshipped the same Sacred Spirit. But every one of these titles and symbols belongs to the queen of heaven whom Scripture condemns. Jeremiah records the people of Judah burning incense to the queen of heaven, and God’s response to this act is absolute rejection. The biblical prophets waged war against precisely this syncretism, for this goddess appears everywhere under different forms only because the Babylonian Mystery Religion spread across nations after the tower of Babel. The Holy Spirit is never called a goddess, never given a lunar symbol, never described as the mother of incarnate gods, and never identified with nature or fertility. What Kenealy exalts is not the Spirit of God but the same fallen feminine figure who seduced Israel into idolatry.

He even elevates the rainbow as her form, insisting that Iris, the rainbow messenger, was originally a symbol of the divine feminine and that the rainbow itself is the Spirit’s own identity. In contrast, Scripture says that the rainbow is God’s covenant sign, set by Him in the clouds, belonging to Him alone. Kenealy takes what God gave Noah as a sign of mercy and gives it to Isis, turning God’s covenant into an idol. He then praises the Saitic inscription on the temple of Isis, “I am all that has been, and is, and shall be,” a statement that belongs only to the Lord who says “I am the first and I am the last, besides Me there is no God.” Isis claims eternal status that belongs only to the Most High. Kenealy embraces this claim instead of rejecting it.

From there he constructs a trinity that mirrors the Egyptian triad of Osiris, Isis, and Horus: God, the feminine Spirit, and the Spirits or messengers. This pattern recurs among the Phoenicians, Chaldeans, Persians, Hindus, Greeks, Romans, and even tribal religions. Kenealy insists that this proves a universal truth about the divine nature. In reality, all these trinities prove only what Scripture says: all nations drank from Babylon’s cup. When he lists the Egyptian Amun, Mut, and Khonsu, which then become Osiris, Isis, and Horus; when he lists Brahma, Vishnu, and Shiva; Odin, Thor, and Freyja; Bel, Urania, and Adon; Jupiter, Neptune, and Pluto; Al-Lat, Al-Uzza, and Manat; he is not proving a divine reality but illustrating the spread of a single deception. These are the idols of the nations, and Psalm 96 says plainly that all the gods of the nations are idols. These are not confirmations of truth but confirmations of corruption. They are not witnesses of revelation but witnesses of rebellion. They repeat the serpent’s original lie, “you shall be as gods,” and wrap it in cosmic poetry.

Kenealy even goes so far as to demote Jesus to “the ninth Messiah of Heaven,” claiming that He simply illustrated pantheism. But Scripture declares that there is one Mediator between God and man, the Man Christ Jesus. He is not one of many; He is the only Begotten of the Father, the Alpha and the Omega. To reduce Him to a cosmic cycle is not enlightenment; it is blasphemy.

Kenealy’s universal pagan trinity is not a glimpse of ancient purity but another expression of the Babylonian Mysteries, the same system Revelation describes as Babylon the Great, the Mother of Harlots. This system exalted Isis and Osiris (moon and sun); and the central monument of Osiris, the obelisk of Heliopolis, stands today at the heart of Vatican City, brought there by Caligula and never removed. Osiris was the dying and rising god of Egypt, and his obelisk is the phallic pillar representing resurrection through magical power. It stands directly before St. Peter’s Basilica, aligned with the papal balcony. The Vatican did not destroy it; it embraced it. That alone reveals how deeply Rome absorbed the same universal mystery tradition that Kenealy praises.

This helps explain why pope Francis embraces interfaith dialogue with Islam, Tibetan monks, Hindus, and every religion under the sun. It is the same universalist impulse Kenealy celebrates. He wants to unite all the religions of the world under a single “sacred truth,” which is simply the Babylonian Mystery system dressed in philosophical vocabulary. And now we see the same movement echoed by the Vatican, which presents itself as infallible even when contradicting the plain teaching of Scripture. If an infallible pope prefers his own interpretation to that of the apostles, who spoke by the Holy Spirit Himself, then his infallibility is simply arrogance. Only God is infallible. Only His Word is infallible. To claim otherwise is to lead people away from the true Light and toward the false light of the light-bringer, the same Osiris who in myth reigns in the underworld, and the same Isis who masqueraded as the queen of heaven.

This is not enlightenment. It is the ancient false light that Scripture warns against, the light that blinds rather than reveals, the counterfeit radiance of the adversary who transforms himself into an angel of light. Kenealy’s system, and the interfaith agenda that parallels it, are not pathways to God but steps into the same deception that seduced the nations long ago. Only the Holy Word, given once for all, stands against this tide. Only repentance, faith, and obedience can keep us from being swept into the flood of this ancient false religion. The true Light has already come into the world, and the darkness has not overcome it.

The Holy Word was entrusted to us through the apostles; men who walked with Christ, heard His voice, received His breath, and were filled with the Holy Spirit. They did not sit in ivory towers, nor in palatial courts, nor in the company of kings. They preached in marketplaces, in synagogues, in deserts, in prisons, in places of exile. They suffered beatings, poverty, and rejection to keep the teaching alive. They guarded the gospel at the cost of their own blood. When Scripture was given through them, it was not handed to the proud or the powerful, but to fishermen, tentmakers, and tax collectors transformed by the Spirit of God.

So what does it mean when the so-called “mother church” later fell under the influence of men like Athanasius Kircher, Jesuit philosophers who believed the Habsburg emperors, Ferdinand III and others, were the continuation of the Caesars? What does it mean when they treated Christendom as a political empire, not a spiritual kingdom? It means they departed from the pattern of God. God exalts the humble, not the proud. He lifts up the lowly and casts down the mighty from their thrones. He chose the weak things of the world to shame the strong, and the foolish things to shame the wise. He did not build His kingdom on Caesar; He built it on Christ. And the apostles understood this perfectly.

Yet the philosophers of later ages imagined that Christ’s kingdom could be improved by the wisdom of kings, by the might of emperors, or by the cleverness of their own minds. Jesuit scholars like Kircher interpreted the world through the lens of empire, not Scripture. They saw in the Habsburg line a revival of the Roman Caesars and believed God had chosen these rulers to carry Christendom forward. But this is the opposite of God’s pattern. Scripture never speaks of God empowering imperial dynasties to interpret Christ or to dominate His people. God never entrusted His truth to Caesar’s throne. The apostles preached a kingdom not of this world. They rebuked kings. They stood before governors and declared that there is no name above the name of Jesus.

If the apostles already delivered to us the full revelation of Christ; the anointed One, the very embodiment of Yahweh; why would anyone believe that their interpretation could be improved? Why would a philosopher imagine that he sees more clearly than Peter, who saw the glory of the Lord on the mountain? Why would a Jesuit scholar think he understands more deeply than John, who leaned upon Christ’s breast? Why would an emperor believe he has been given a revelation greater than Paul, who was caught up to the third heaven? The arrogance of such a claim reveals its own blindness. It is rooted in ambition, not in the Spirit. Intelligence cannot perfect what God has already revealed. Eloquence cannot improve upon the Word breathed by God. No empire can add to the kingdom of Christ.

And why would God Almighty give further revelation to the Caesars; those who wield the sword, build empires, and seek dominion over others? God has never empowered the oppressor with divine truth. He delivers truth through the humble, not the exalted; through the persecuted, not the persecutor. The Caesars crucified Christ. Their successors persecuted His followers. Their empire shed the blood of the saints. Would God strengthen the hand that oppressed His people by granting secret knowledge to extend their rule? The very idea contradicts the entire pattern of Scripture.

The truth is simple: God gave His Word once for all to the saints. The apostles preserved it. The faithful carried it. No philosopher, pope, emperor, or Jesuit has authority to improve it, expand it, or reinterpret it through the lens of worldly power. When men claim such authority, when they elevate their own intelligence above the Holy Spirit, when they join hands with the mighty to shape a political Christendom, they are not following Christ; they are repeating the ambition of Babylon, which always seeks to reach heaven by the strength of earthly towers.

God has already spoken. The revelation of Christ cannot be added to or replaced. Those who attempt to refine it, expand it, or reinterpret it according to empire reveal not spiritual enlightenment but spiritual pride. And God resists the proud but gives grace to the humble.

The Holy Word was not delivered through councils, courts, academies, empires, or priestly elites. It came through the apostles; men without status, without institutional authority, without philosophical training. God intentionally chose vessels the world would overlook, precisely so that no one could ever claim the gospel belonged to the wise, the learned, or the powerful. The treasure was given to earthen vessels. The truth was handed to the lowly. The kingdom was revealed to fishermen, not emperors; to tentmakers, not kings; to the persecuted, not the persecutors.

This is God’s consistent pattern. Throughout Scripture, He bypasses the powerful. He bypasses the self-assured. He bypasses those who sit on thrones. He bypasses those who claim intellectual mastery. He reveals Himself not to the proud but to those who fear Him. So when the so-called “mother church” later came under the influence of thinkers like Athanasius Kircher; Jesuit polymaths who believed the Habsburg emperors were the legitimate continuation of the Caesars; we must ask: what changed? When did Christ’s kingdom, established by a crucified Messiah, become entwined with the ambitions of earthly dynasties?

Men like Kircher were not simply scholars; they were/are architects of a worldview. They treated the interpretation of Christ not as a sacred trust passed down by apostles but as an intellectual puzzle they believed they were uniquely equipped to solve. They saw in the Holy Word something incomplete, something requiring their philosophical expansion. Their posture was not reverent submission but intellectual conquest. And when paired with Habsburg ideology; the belief that the Caesars continued through their dynasty; the result was a form of “Christendom” in which empire and revelation were fused.

But Scripture teaches the opposite. God exalts the humble, not the proud. He reveals Himself to the meek, not the mighty. He opposes worldly empire because worldly empire opposes Him. The Caesars were not God’s chosen interpreters; they were the very ones who murdered His saints, persecuted His Church, and sought to extinguish His light. And yet, through a bizarre historical inversion, later theologians claimed that these same imperial lines were instruments of divine revelation or guardians of Christ’s kingdom.

Why would God entrust His truth to the same lineage that represents human power, coercion, political domination, and worldly glory? Why would the Almighty strengthen the hand of those who used the sword to maintain control? Why would He add to their knowledge when knowledge in the hands of the proud does not illuminate but intoxicates?

The apostles preached a gospel that shattered the wisdom of the wise and exposed the madness of philosophers. Paul specifically warned against those who would “spoil you through philosophy and vain deceit.” Yet men like Kircher believed their philosophical systems; often drawn from Hermeticism, alchemy, corrupted Kabbalah, and pagan cosmology; were the keys to unlocking Christ Himself. They blended biblical truth with Egyptian, Greco-Roman, and Babylonian ideas, convinced that they were unveiling deeper mysteries unknown to the apostles.

But what does such a belief imply? It implies that Christ’s closest companions, filled with the Holy Spirit, somehow lacked what Jesuit philosophers acquired through libraries, royal patronage, and speculative imagination. It implies that Peter, John, and Paul delivered an imperfect revelation. It implies that Scripture itself is insufficient. It implies that the Holy Spirit did not speak fully, and that later intellectuals must complete the work.

This is not humility. This is ambition. This is the very arrogance God opposes.

When an emperor or a pope or a philosopher assumes that he sees more clearly than the apostles, he places himself above those who saw Christ in the flesh and received the Spirit directly from Him. And when the papacy declares itself infallible; as though its interpretation of Christ supersedes the Spirit-filled teaching of Scripture; this is not the voice of Christ but the voice of empire. It is a repetition of the very pattern Christ overturned.

If the pope believes his interpretations carry divine authority, even when they contradict the plain testimony of the apostles, then his infallibility is not a sign of divine favour but a sign of human pride. And when this same institution enters into interfaith dialogue, embracing the religions of the world as various expressions of divine truth, it is not guided by the Spirit of Christ but by the same universalist impulse Kenealy praises; the ancient Babylonian notion that all religions stem from the same primordial source.

This universalist spirit is not the Holy Spirit. It is the false light of the “light-bringer,” the counterfeit illumination of the one who disguises himself as an angel of light. Kenealy’s Isis and Osiris, the Vatican’s obelisk, the syncretistic philosophies of empire, the interfaith vision of a unified world religion; all are threads of the same tapestry: a world seeking spiritual unity without repentance, without truth, without the cross, without the apostles, without the Word of God, without the Holy Spirit.

God does not need emperors or representatives to “complete” His revelation. He does not need Jesuits to reinterpret it. He does not need philosophers to improve it. He does not need kings to enforce it. He has already spoken. The gospel is perfect. The revelation is complete. The apostles delivered what the Spirit gave. Everything added afterward by proud minds is not light but darkness.

The question is simple: will the world follow the revelation given through humble men filled with the Spirit of God, or will it follow the interpretations of proud men filled with the spirit of empire? Only one leads to life. The other leads straight back to Babylon.

When we turn to Revelation with all of this in view, the spiritual landscape becomes unmistakably clear. Scripture presents two women, standing in absolute contrast: the false woman who rides the beast, and the true woman who carries the divine seed. Once this contrast is understood, the entire structure of paganism, philosophy, empire, and false light suddenly aligns with prophetic truth.

The woman of Revelation 17 is clothed in purple and scarlet, adorned with gold and precious stones, seated on many waters, drunk with the blood of the saints. She holds in her hand a golden cup; the same cup that contains the mysteries of Babylon, the same cup that carried the worship of Isis, the same cup the nations drank from when they worshipped the queen of heaven. The cup is full of abominations because the system she represents blends truth with corruption, Scripture with sorcery, apostles with emperors, Christ with Osiris, and the Holy Spirit with Isis. It is the same mixture Kenealy praises, the same universalism embraced by empire, the same impulse behind the one-world religion agenda.

But Revelation also shows another woman; one who is entirely different. She is clothed with the sun, crowned with twelve stars, standing on the moon. She does not hold a cup of Babylon; she carries a spiritual child (the divine seed). She is not adorned with the jewels of empire; she is adorned with heavenly light. She does not ride the beast; she flees from it. She is not drunk with the blood of saints; she suffers for the testimony of God. Her identity is not born of pagan symbolism but of divine purpose. She represents the faithful remnant, the purified vessel, the feminine principle sanctified by obedience, repentance, and fidelity to the commandments of God.

Kenealy’s universal Sacred Spirit is the counterfeit of this woman. His Isis is the false reflection of the Shekinah. His rainbow goddess is the distortion of the true heavenly sign. His trinity of God, goddess, and spirits is the parody of the true heavenly order. Paganism has always produced an imitation of divine things. Yet the imitation always exposes itself by its nature. It elevates pride over humility, philosophy over revelation, empire over the cross, and self-enlightenment over repentance. It offers spiritual ascension without obedience, illumination without holiness, and unity without truth. It is the light that comes from the underworld, not from the throne of God.

Revelation warns that the kings of the earth commit fornication with the false woman. They ally themselves with her mysteries because her form of religion strengthens their rule. This is why the Caesars embraced the cults of Isis and Osiris. This is why the emperors absorbed the religions of conquered peoples. This is why later regimes repeated the pattern. And this is why the papacy, claiming infallibility, has so often mirrored imperial ambition. When the church joins hands with the kings of the earth, it ceases to be the bride and becomes the harlot. When it seeks unity through compromise, it joins Babylon. When it replaces apostolic teaching with philosophical synthesis, it steps away from the Spirit and toward the counterfeit.

The true woman of Revelation does the opposite. She ascends by obedience, not ambition. She carries the seed of the divine, not through her own enlightenment but through surrender. She does not seek to interpret God’s Word according to empire; she receives it as it is. She does not mingle the truth with idols; she stands apart. She is hated by the dragon because she follows the commandments of God and holds the testimony of Jesus. Her ascent through the seven realms is not mystical pride but the path of sanctification. Her crown of stars is not the glory of the nations but the blessing of heaven.

Everything in Revelation depends on this contrast. The world will always choose the false woman, because she offers spirituality without repentance, light without holiness, knowledge without submission, and unity without truth. But the Lamb’s victory belongs to those who follow the true woman’s pattern. God has already spoken through His apostles. The Holy Word has already been given. No empire will improve it. No philosopher will deepen it. No pope will complete it. Every attempt to add to it, reinterpret it, expand it, or merge it with the religions of the world reveals the same Babylonian impulse that began in the days of Nimrod and now prepares the world for the final deception.

The woman who carries God’s seed ascends. The woman who rides the beast falls. The world will choose its woman, and so must every soul.

Repent and believe the Holy Word of God; not the distortions of proud men who presume to stand above it.