Lockheed Martin Scientist Claims Aliens are in Area 51

Why would a patent holding scientist make this up on his death bed? It seems like his imminent demise should earn him the benefit of a doubt… If so, three possible outcomes are implied: 1) he is telling the truth about genuine ETs’ 2) the hypothesis in Exo-Vaticana is true; 3) a human ruse, for example: “The government (CIA) is offering to take care of Boyd Bushman’s children financially after he dies, in order to motivate him to promote a disinformation campaign to scare the Russians and Chinese (or anyone else) into thinking we have alien technology?”  i don’t mean to besmirch Mr Bushman, I am merely throwing up the logical possibilities for analysis. It is also possible that he is sincere but deceived by one of the above (supernatural spirits and/or military industrial complex) If he is a fraud, then what is his motivation?

 

Scientist On Deathbed Claims There Are Two Groups Of Aliens In Area 51

A dying scientist made a shocking series of claims in August concerning Nevada’s mysterious Area 51.

Boyd Bushman was a research scientist for the defense firm Lockheed Martin. As Metro reports, Bushman has a number of patents to his name, although the details of his biography are disputed.

http://www.opposingviews.com/i/society/scientist-deathbed-claims-there-are-two-groups-aliens-area-51

 

 

Exo-Vaticana: Examining the Fatima “Miracle of the Sun”

I discuss the Fatima miracle of the sun in ufological terms. This connection follows logically from the fact that the sun’s movement would upset the solar system to such a degree that the earth would be flung from its normal orbit exterminating life on earth. This strongly infers a local event to Fatima.

Eyewitness Testimonies of the Event as Taken from Heavenly Lights:

JOSE’ PROENCE DE ALMEIDA GARRET, A LAWYER:
Moments before, the sun had broken overhead through a dense layer of clouds that would have otherwise hidden it, allowing it to shine clearly and intensely. I turned toward that magnet that attracted every gaze, and I could see that it was similar to a disk with a distinct and lively border, luminous and lucent, but harmless.
NEWSPAPER, BEIRA BAIZA:
The sun uncovered itself, and had a diverse gradation, appearing sometimes like a solar globe…enclosed by an aureole of flames, other times a metallic disk as if of silver.
MARIO GOHINO, AN ENGINEER:
In a radiant sky, the Sun could be looked at straight-on and with eyes wide open, without blinking, as if we were looking at a disk of polished glass illuminated from behind, with a rainbow of iridescence on its periphery, seeming to have a rotating movement.… And the Sun did not have the brilliance that hurt our eyes on normal days, as it was a majestic disk, magnetic, which attracted us and sort of revolved in the immense sky.…
RAIO DE LUZ, A RELIGIOUS PERIODICAL OF THE TIME:
Suddenly a luminous disk, the size of a great host, but one which could be gazed upon as one gazes at the moon, appeared, as if it stood out from the Sun, descending visibly…
GILBERTO DOS SANTOS:
I saw the Sun, seeming a dull, silver disk, but more luminous than the moon.
MARIA ROMANA:
The Sun gave the appearance of a globe of dull silver fire, surrounded by a very dark purplish disk.
ANA MARIA CAMARA:
I saw a very clear, silvery blue disk, without rays…

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Review of Steven Greer’s Sirius Documentary


By Cris Putnam
SiriusPoster_EBE_ak_webThe new Steven Greer disclosure project film Sirius is structured with an overarching conspiracy theory implicating the military industrial complex (MIC) in surreptitiously controlling the government, banking system and, drum roll please, maintaining a death grip on the truth about UFOs, ET and clean free energy technology. I think they are largely correct concerning the financial elite but the oil industry’s repression of clean energy need not infer anything about extraterrestrials but rather human greed and sinfulness. The movie paints Greer as a heroic martyr fighting the powers that be. Greer poignantly laments the, “misanthropic sociopaths are running the planet into the ground.”[1] Of course, the solution is access to the ET technology the misanthropes are hiding. While there is certainly some truth to the general conspiracy theory, it doesn’t necessarily support the ET beliefs the film promotes. In reality, the pantheistic monism Greer promotes is exactly what the world system wants. This is readily seen in the discredited gurus the film features.

David Wilcock a guru of “soul growth, ascension and the evolution of consciousness” who was one of the most well-known promoters of the 2012 ascension theory is prominently featured. Wilcock’s writings indicate that he began by having strange dreams and synchronicities when he was two years old which progressed to out of body experiences and ESP by the age of seven. He consumed volumes of Edgar Cayce, Eastern mysticism and new age literature. He not only teaches reincarnation theology, his spiritual ascension ideas have resulted in repeated failed date setting. First it was “Ascension 2000” which morphed to “Ascension 2012” and we’re still waiting for the new one. Interestingly he predicted alien disclosure by President Obama in 2009:

David also predicts that President Obama will attempt to reveal the existence of aliens and alien technologies this year. He says it’ll be a two-hour prime time special, in which a human-like off world entity will be introduced.[1A]

David’s prophetic track record is dismal and his scholarship isn’t much better. He teaches that the Japanese culture was taught to them by space aliens and then his associate Michael Cremo cites the Hindu texts as ancient astronaut literature dating back thousands of years. Much of this has been decisively refuted here. Then they trot out the UFOs in medieval art nonsense which has been authoritatively demonstrated to be well known symbols for the sun and moon.[2] Art historians chuckle at this but much of the public is still credulous.

The alien savior mythos about ET redeemers form above preventing a nuclear holocaust is advanced in several scenes. Much of the interview testimony is old recycled material seen in other UFO documentaries like the seminal Out of the Blue which is a much better film than Sirius by a long shot. They used an old clip by Gordon Creighton, the editor of Flying Saucer Review, but neglect to mention Creighton’s studied opinion, “I do believe that the great bulk of these phenomena are what is called satanic.”[2A]

Early on, the movie sets up the required dramatic tension concerning the testing of so-called tiny alien body found in the Chilean desert. This Barbie doll sized ET was heavily featured in the film’s promotional material and certainly drew a lot of folks to part with their cash in order to learn about the promised DNA testing results.

The most dangerous and potentially harmful aspect about the film is the promotion of CE-5 meaning human initiated alien contact. Greer extended the classification system of J Allen Hynek. This is explained in Exo-Vaticana:

1) Close Encounters of the First Kind (CEI) involve “visual” sightings of an Unidentified Flying Object.

2) Close Encounters of the Second Kind (CEII) include visual plus physical traces such as burned spots on the ground, radiation, strange markings, or wreckage debris appropriate for investigation.

3) Close Encounters of the Third Kind (CEIII) involve sightings of the UFO “occupants” near the UFO.

4) Close Encounters of the Fourth Kind (CEIV) include a human abducted by a UFO or its occupants (this was not included in Hynek’s original scale).

5) Close Encounters of the Fifth Kind (CEV), developed by Steven M. Greer’s Center for the Study of Extraterrestrial Intelligence (CSETI) group, are described as “joint, bilateral contact events produced through the conscious, voluntary, and proactive human-initiated or cooperative communication with extraterrestrial intelligence.”

6) Close Encounters of the Sixth Kind (CEVI) are described as “UFO incidents that cause direct injury or death.”[3]

CE-5 involves eastern style meditation which entails clearing one’s mind (suspending rational discernment), letting go of one’s spiritual defenses, and allowing the foreign discarnate consciousness free reign. Of course, this amounts to an invitation for demon possession. Unfortunately, Greer and his followers probably have the best of intentions but are being deceived. The devil is a master of disguise: “And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his servants, also, disguise themselves as servants of righteousness. Their end will correspond to their deeds.” (2 Co 11:14–15) The movie offers CE-5 as the solution to the world’s problems, a disturbing idea developed and explained in Exo-Vaticana.

More interesting to readers of Exo-Vaticana, the film features our old friend Roman Catholic demonologist, Monsignor Corrado Balducci in a few brief clips. Whereas the majority of evangelical scholars conclude that the contactee phenomenon is connected to the occult, Balducci asserted that so-called extraterrestrial encounters “are not demonic, they are not due to psychological impairment, and they are not a case of entity attachment.”[4] Balducci has never been refuted by the Vatican and he teaches that superior ETs are coming to evangelize us:

Balducci in Sirius

At 13:45 Balducci is shown saying “There will be others who are far superior besides us.” Balducci also asserted, “We don’t even have to waste a thought on the devil and his demons, who still kept their angelic nature, being fallen angels and therefore also purely spiritual beings, since they are limited in their activity by God and therefore not able to bring all their hatred to us.”[6] Given that Balducci was a theologian of the Vatican Curia, a long-time exorcist for the archdiocese of Rome, and a prelate of the Congregation for the Evangelization of Peoples and the Society for the Propagation of the Faith this is important. If one were seeking a Catholic opinion on demonology, it would be hard to solicit a demonologist with more clout. He suggests that originating from the spirit realm precludes any material reality, but Scripture is replete with angels who are mistaken for men (Genesis 19:1; Acts 1:10), and the author of Hebrews warns, “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Hebrews 13:2), which hardly seems possible if they were simply immaterial spirits.

After building tension over the mini-me ET, the anticlimax occurs when Dr. Gary Nolan admits, “The DNA tells the story and we have the computational techniques that allows us to determine, in very short order, whether, in fact, this is human,” also stating, “I can say with absolute certainty that it is not a monkey. It is human — closer to human than chimpanzees.” In fact this human corpse is not new, it has been circulated in UFO circles for ten years, and has long been identified as a mummified human fetus by medical experts as documented here. The film’s promotional efforts featuring this human fetus were not only disingenuous they were macabre.

One marvels at why it has never occurred to Greer that if he is correct and CE-5 works, then why haven’t the benevolent ETs simply given him the clean energy technology? Seriously, he has been out in the desert channeling them for years. Why does the evil MIC have exclusive access to the clean energy. Why can’t Greer and the CSETI faithful just ask the ETs for it? The roaring silence to this question is suggestive. In the end, the movie confirms the eschatological thesis presented in Exo-Vaticana in stunningly precise language by encouraging the viewer to participate by “joining consciousness to unite with the beings that are prepared to communicate with us. In order to succeed in this endeavor called life we must come together as one.”[7] This is one situation where I take no joy in being correct, the push toward the Omega Point is on.

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[1A] Sirius 8:13

[2A] Ruth Gledhill, “Defense Chief Warns of ‘Satanic UFOs’” The Times of London, as cited in AUFORA News Update

March 1, 1997, last accessed January 25, 2013, http://www.mufon.com/MUFONNews/arch011.html

[3] Exo-Vaticana, 445.

[4] Richard Boylan, “Vatican Official Declares Extraterrestrial Contact Is Real” UFO Digest, last accessed January 18, 2013, http://www.ufodigest.com/balducci.html.

[5] Richard Boylan, “Vatican Official Declares Extraterrestrial Contact Is Real” UFO Digest, last accessed January 18, 2013, http://www.ufodigest.com/balducci.html.

[6] Corrado Balducci, “Ufology and Theological Clarifications,”Pescara, (June 8th, 2001), viewable here: http://www.spiritofmaat.com/archive/mar3/balducci.htm.

[7] Sirius 1:49:30

ExoVaticana: The Powers & Principalities’ Alien Savior Mythos


By Cris D. Putnam
Exo-VaticanaIn reference to my discussion tonight with George Noory on Coast to Coast, the UFO phenomenon is nuanced, complex, multidimensional, and, above all, uncooperative to analyze. No matter what one believes, it cannot be denied that a UFO mythos permeates modern culture. It subtly animates and steers cultural consciousness. A myth is a tale believed as true. It’s usually sacred, and is set in the distant past, otherworlds, or other parts of the world featuring heroic, superhuman, or nonhuman characters.[1] In this sense, the alien invasion has already occurred. Psychoanalyst Bruno Bettelheim explains: “Myths and fairy stories both answer the eternal questions: What is the world really like? How am I to live my life in it? How can I truly be myself?”[2] Myths answer fundamental worldview questions. Thus, rather than trying to explain flying saucer propulsion technology, perhaps we are better served by asking what sort of worldview it promotes. Jacques Vallée has pointed out, “If UFOs are acting at the mythic and spiritual level it will be almost impossible to detect it by conventional methods.”[3] It is important to analyze how myths function in order to assess how the UFO phenomenon shapes public opinion.

UFO accounts influence society in subtle yet important ways. The mythos has a factual basis—photographs and video, physical effects, radar data, radiation signatures, ground impressions, abductees with physical trauma—that cannot be dismissed. Yet, the mythic elements forecast a future evolution, communion with our space brothers, and the savior from above. By examining its mythological impact, perhaps we can discern something about its true intent. From a literary and psychological perspective, the UFO myth evokes psychic symbols deep in our unconscious minds, influencing our thinking and worldview. A range of experts—Carl Jung, Jacques Vallée, and Ted Peters, among others—recognizes that a UFO savior myth is molding modern man, irrespective of contact. Many people who have never seen a UFO still believe in them. In this way, the phenomenon exerts broad influence with minimal exposure. After a brief examination of myth, we will suggest a connection between Jacques Vallée’s control-system hypothesis and biblical theology in order to draw some conclusions.

Jung saw this mythos as filling the gap left by the waning Christian consensus. Speaking to secularization, he wrote: “The dominating idea of a mediator and god who became man, after having thrust the old polytheistic beliefs into the background, is now in its turn on the point of evaporating. Untold millions of so called Christians have lost their belief in a real and living mediator.”[4] He argued that secularized man projects his deep psychological need for a savior and that the UFO mythos “has a highly suggestive effect and grows into a savior myth whose basic features have been repeated countless times.”[5] He saw them as a replacement for Christ. No matter what the underlying reality is behind UFOs, the myth is molding culture and forming a worldview. We think this is by design.

Building on Jung’s analysis, Lutheran theologian Ted Peters writes, “I suggest that the study of UFOs has the appearance of being scientific—hence, it offers the opportunity to discuss religious feelings in seemingly scientific terms. Whether we say it in public or not, many of us believe science is good and religion is bad. Science is for modern educated people; religion is for old-fashioned superstitious people.”[6] He suggests that some people see aliens as diplomats or scientific explorers, but his third explanatory model, the “celestial savior,” resonates best with our hypothesis.[7] This savior model, common in channeled messages and contactee literature, was thought to be a projection of Cold War angst. Peters writes: “He or she is the messiah from a ‘heavenly’ civilization where there is peace and no more war. In this religious model, we believe that the reason for the alien mission to earth is to help us achieve the same utopian level of existence that the aliens have.”[8] Similarly, astrobiology and SETI serves this religious need as much as, if not more than, a scientific one. Yet, there is compelling evidence UFOs are not space aliens. In 1990, Jacques Vallée published a paper, “Five Arguments against the Extraterrestrial Origin of Unidentified Flying Objects,” in the Journal of Scientific Exploration arguing against the space alien explanation. His opposition is discounted by many prominent ufologists, prompting Vallée to refer to himself as a “heretic among heretics.”[9] He adds humorously, “I will be disappointed if UFOs turn out to be nothing more than spaceships.”[10] But this begs the question of what he thinks UFOs really are…

It was The Invisible College (1975), that introduced the hypothesis that UFOs are a component working in a “control system” meant to influence and steer human culture.[11] Vallée reasoned the control system is analogous to a thermostat that controls room temperature. When a room gets too hot, the air conditioning is triggered, and when it gets too cold, the heat activates. In this way, he asserts that UFOs are a component in a control system influencing human consciousness and beliefs. This not only explains why they seem evasive and deceptive, it clarifies why the phenomenon appears to deliberately promote a level of absurdity that evades rational scrutiny, because most people dismiss the subject as nonsense—something Vallée calls “metalogic.”

A helpful analog is the word “paradox,” meaning a statement, proposition, or situation that seems to be absurd or contradictory, but in fact may speak to a deeper truth inexpressible in common language. For example, if someone says to you, “I’m a compulsive liar,” do you believe them or not? Another humorous example is, “Nobody goes to that restaurant because it is too crowded.” Vallée made an analogy to Buddhism:

For example, in Zen Buddhism the seeker must deal with such concepts as “the sound of one hand clapping”—an apparently preposterous notion which is designed to break down ordinary ways of thinking. The occurrences of similar “absurd” messages in UFO cases brought me to the idea that maybe we’re dealing with a sort of control system that is subtly manipulating human consciousness.[12]

In this way, seemingly nonsensical information has a deconstructive purpose.

If you wanted to bypass the intelligentsia and the church, remain undetectable to the military system, leave undisturbed the political and administrative levels of a society, and at the same time implant deep within that society far-reaching doubts concerning its basic philosophical tenets, this is exactly how you would have to act. At the same time of course, such a process would have to provide its own explanation to make ultimate detection impossible. In other words, it would have to project an image just beyond the belief structure of the target society. It would have to disturb and reassure at the same time, exploiting both the gullibility of the zealots and the narrow-mindedness of the debunkers. This is exactly what the UFO phenomenon does.[13]

This has a lot of explanatory scope. The saucer enthusiasts accept almost any Unidentified Aerial Phenomenon as space aliens, and the debunkers will argue that it all has a natural explanation, be it hallucinations, insects, or swamp gas. This enforces the UFO taboo in academia and prevents much serious investigation. However, in the grey area in between, there is a remarkable result in terms of shaping worldviews. The paradoxical metalogic is visible in that despite the widespread snickers and scholarly dismissals, polls indicate that 56 percent of Americans believe it is “very likely” or “somewhat likely” that intelligent life exists on other planets, and up to 48 percent think they have already visited Earth.[14] More intriguing is that, although he realizes this confirms a biblical worldview, he qualifies his position accordingly:

When I speak of a control system for planet earth I do not want my words to be misunderstood: I do not mean that some higher order of beings has locked us inside the constraints of a space-bound jail, closely monitored by psychic entities we might call angels or demons. I do not propose to redefine God. What I do mean is that mythology rules at a level of our social reality over which normal political and intellectual action has no real power.… Myths define the set of things scholars, politicians, and scientists can think about. They are operated upon by symbols, and the language these symbols form constitutes a complete system. This system is metalogical, but not metaphysical. It violates no laws because it is the substance of which laws are made.[15]

We find it intriguing that he recognizes the intersection enough to feel the need to specifically distance himself from redefining God and from saying that angels and demons are the perpetrators. He suggests an underlying plan for the deception of mankind and documents myriad examples within Messengers of Deception (1979). We believe the ultimate motivation for this is the breaking down of the biblical worldview while simultaneously implementing a new one based on Darwinism and pantheistic monism. This is a form of idolatrous spirituality, which places the creature above the Creator (Romans 1:23) and is widely promoted by the powers that be. As Ted Peters wrote,

With the constant threat of thermonuclear destruction in the post-World War II era leaving our planet in a state of insecurity and anxiety, it is no wonder many have begun to hope for a messiah to save us. The holiness of the sky and the need for a salvation converge and blend when the bright clean powerful UFO zooms up onto the horizon. Could it be our celestial savior?”[16]

For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. (Ephesians 6:12)

Starts Shipping March 19th: http://www.exovaticana.com/

 


[1] William Bascom, “The Forms of Folklore: Prose Narrative,” Journal of American Folklore 78, (1965): 3.

[2] Bruno Bettelheim, The Uses of Enchantment: The Meaning and Importance of Fairy Tales, (New York: Random House, 1989), p. 45.

[3] Jacques Vallée, Dimensions: A Casebook of Alien Contact (New York, NY: Contemporary Books, 1988), 274.

[4] C. G. Jung, Flying Saucers, 108.

[5] Ibid., 109.

[6] Ted Peters, UFOs—God’s Chariots? Flying Saucers in Politics, Science, and Religion (Atlanta, GA: John Knox Press, 1977), 9.

[7] Ibid., 25.

[8] Ibid., 25.

[9] “Heretic Among Heretics: Jacques Vallée Interview,” UFO Evidence, last accessed January 17, 2013, http://www.ufoevidence.org/documents/doc839.htm.

[10] Ibid.

[11] Jacques Vallée, The Invisible College, 1.

[12] Jerome Clark, “Jacques Vallée Discusses UFO Control System,” UFO Evidence, original in FATE Magazine, 1978, online article last accessed February 5, 2013 http://www.ufoevidence.org/documents/doc608.htm.

[13]Jacques Vallée, Dimensions, 178.

[14] A 2008 poll in America revealed that 56 percent of the respondents said it is either “very likely” or “somewhat likely” that intelligent life exists on other planets but a decisive 74 percent of the eighteen- to twenty-four-year-olds believe alien life is likely, 33–48 percent of the population believes they have already visited Earth, and around 10 percent have personally seen a UFO. Scripps Survey, Research Center, “UFO Poll,” The Grand Rapids Press, July 20, 2008, last accessed January 22, 2013, http://search.proquest.com/docview/293660669?accountid=12085.

[15]Jacques Vallée, The Invisible College, 201–202.

[16]Ted Peters, UFOs—God’s Chariots?: Flying Saucers in Politics, Science, and Religion (Atlanta: John Knox Press, 1977), 147.

Exo-Vaticana: Extraterrestrials and the Medieval Church


By Cris D. Putnam (continued from part 2)
Exo-VaticanaAs documented in our former work, Petrus Romanus, the Middle Ages marked a Faustian bargain between the Roman Church and the Carolingian dynasty that served to suppress biblical theology and promote the papal juggernaut. In that work, we discussed the resulting years of darkness (757–1046 AD), ignominiously titled the “Pornocracy” or “Dark Age,” by asserting that “demonic weirdness defines the era.”[1] In light of that, a bit of arcane lore popularized by Jacques Vallée concerning a Spanish-born priest and archbishop of Lyon, Agobard of Lyon (779–840 AD), seems pertinent. Agobard mentions a folk belief concerning “a certain region, which they call Magonia, whence ships sail in the clouds.”[2] Given the historical context, we find the timing of this belief’s emergence to be telling. Beginning at this time, there was a developing acceptance that people were visiting the Earth from other worlds in flying ships. The account speaks of four visitors:

One day, among other instances, it chanced at Lyons that three men and a woman were seen descending from these aerial ships. The entire city gathered about them, crying out that they were magicians and were sent by Grimaldus, Duke of Beneventum, Charlemagne’s enemy, to destroy the French harvests.[3]

The extraterrestrials were called “sylphs,” and these four contactees were called “ambassadors to the sylphs” (according to Nicolas Pierre-Henri, the abbot of Villars, France). The priest did his best to dispel the belief, and the citizens, while not entirely convinced, let the four ambassadors go free. The esoterica attributed to the abbot of Villars, The Count of Gabalis: Secret Interviews on Science (1670), supports the idea that the sylphs were indeed real and the contactees often achieved great success and widespread acclaim.[4] Unfortunately, at this time, many in the priesthood were also involved in the occult arts and were not well trained in biblical theology.

Albertus Magnus Grimoire

Albertus Magnus Grimoire

It was the rise of scholasticism, largely inspired by the translation of the ancient Greek philosophers into Latin, that revived scholarly pursuits. An early example is from Saint Albertus Magnus (1193–1280), who wrote, “Since one of the most wondrous and noble questions in nature is whether there is one world or many, a question that the human mind desires to understand per se, it seems desirable for us to inquire about it.”[5] He wrote a complete treatise on astrology and astronomy called Speculum Astronomiae (“The Mirror of Astronomy”) and a treatise, De Mineralibus (“The Book of Minerals”), which dealt with astrological talismans made from minerals.That he was an occult practitioner is laid bare in his assertion that “the [science of talismans] cannot be proved by physical principles, but demands a knowledge of the sciences of astrology and magic and necromancy, which must be considered elsewhere.”[6] Magnus discusses various astrological talismans, describes how to make them, and attempts to distinguish between demonic and natural magical powers of the heavens.

Even so, many of his contemporaries accused Magnus of being in league with the devil. Occult tradition holds Albertus Magnus Grimoire[/caption]that he discovered the philosopher’s stone and became wealthy from its gold.[7] Nevertheless, he was “beatified” in 1622, meaning that the Catholic Church marked his entrance into heaven and endorsed his alleged postmortem capacity to intercede on behalf of individuals who pray in his name (a practice we have argued amounts to necromancy).[8] On December 16, 1931, Pope Pius XI canonized him as the patron saint of the sciences and honored him as a doctor of the Church, one of only thirty-five persons so privileged. It was his famous student, Thomas Aquinas, who would devote more specific attention to other worlds.

Aquinas was convinced biblical truth could be reconciled with Aristotle’s cosmology. Accordingly, he sought to synthesize the Aristotelian science in On the Heavens with the Scriptures. Thus, he necessarily denied the existence of other worlds. In his influential work, Summa Theologica, he argued in this fashion:

Objection 1. It would seem that there is not only one world, but many. Because, as Augustine says (QQ. LXXXIII., qu. 46), it is unfitting to say that God has created things without a reason. But for the same reason that He created one, He could create many, since His power is not limited to the creation of one world; but rather it is infinite, as was shown above (Q. XXV., A. 2). Therefore God has produced many worlds.…

Reply Obj. 1. This reason proves that the world is one because all things must be arranged in one order, and to one end. Therefore from the unity of order in things Aristotle infers (Metaph. xii., text. 52) the unity of God governing all; and Plato (Tim.), from the unity of the exemplar, proves the unity of the world, as the thing designed.[9]

Aquinas argued God’s power is seen in unity and order. One can readily see that he based his argumentation on Aristotle’s cosmology. Of course, Aristotle was fundamentally mistaken in his doctrine of natural place. Even so, these arguments stood unchallenged until the heresy hunters of the Inquisition turned their glance his way.

Surprisingly, it was the inquisitors who paved the way for ET belief. In 1277, Etienne Tempier, the bishop of Paris, issued a condemnation of 219 theological propositions that were said to be “true according to philosophy, but not according to the Catholic faith.”[10] Church historians believe Tempier was concerned that teachers, like Aquinas, accepted the pagan philosopher Aristotle’s views based on their internal logic rather than agreement with church doctrine. Of these 219 heretical propositions, number 34 was “that the first cause [God] could not make several worlds.”[11] The disapproval was based on the idea that such a denial encroached upon the doctrine of divine omnipotence. Of course, this objection seemed to overlook the difference between what God could do and would do, a distinction that was not lost on theologians like William of Ockham (1290–1349) and Nichole Oresme (1320–1382), who argued that although God certainly was capable, He probably did not create other worlds. Even so, the existence of other worlds was now theologically respectable, and the stage was set for more radical divergence from what for centuries had been considered orthodoxy.

See: http://www.exovaticana.com/

 


[1] Thomas Horn and Cris D. Putnam, Petrus Romanus: The Final Pope Is Here (Crane MO: Defender, 2012), 208.

[2] Agobard, Liber De Grandine Et Tonitruis, chapter II cited in Abbé de Montfaucon de Villars, Comte de Gabalis, ou Entretiens sur Us Sciences Secretes, English ed (Paterson, NJ: The News Printing Company, 1914), 194.

[3] Ibid.

[4] “Nevertheless, as they escaped with their lives they were free to recount what they had seen, which was not altogether fruitless for, as you will recall, the age of Charlemagne was prolific of heroic men. This would indicate that the woman who had been in the home of the Sylphs found credence among the ladies of the period and that, by the grace of God, many Sylphs were immortalized. Many Sylphids also became immortal through the account of their beauty which these three men gave; which compelled the people of those times to apply themselves somewhat to Philosophy; and thence are derived all the stories of the fairies which you find in the love legends of the age of Charlemagne and of those which followed.” Villars, Comte de Gabalis, 193.

[5] Albertus Magnus, as quoted in Steven J. Dick, Plurality of Worlds: The Extraterrestrial Life Debate from Democritus to Kant (Cambridge University Press, 1984), 23.

[6] Albertus Magnus, De Mineralibus, translation by Dorothy Wyckhoff; from The Book of Minerals, (Oxford, 1967); viewable here: “Albertus Magnus on Talismans,” Renaissance Astrology, last accessed January 9, 2013, http://www.renaissanceastrology.com/albertusmagnustalisman.html.

[7] Julian Franklyn, A Survey of the Occult (London: Electric Book Company, 2005), 29.

[8] Thomas Horn and Cris D. Putnam, Petrus Romanus, 307.

[9]Saint Thomas Aquinas and Fathers of the English Dominican Province, Summa Theologica, Translation of: Summa Theologica, I q.47 a.3 obj. 1; ad 1 (Bellingham, WA: Logos Research Systems, Inc., 2009).

[10] Etienne Tempier, as quoted in Everett Ferguson, Church History Volume One: From Christ to Pre-Reformation: The Rise and Growth of the Church in Its Cultural, Intellectual, and Political Context, Kindle ed (Grand Rapids, MI: Zondervan, 2009), Kindle locations 9554–9555.
[11] Etienne Tempier, as quoted in Michael J. Crowe, The Extraterrestrial Life Debate, Antiquity to 1915: A Source Book, edited with commentary (Notre Dame, IN: University of Notre Dame Press, 2008), 21.