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.




Consolmagno is Talking About Baptizing Aliens Again

Just as the dust is settling from the Vatican’s latest astrobiology conference in Arizona, heralded as “The Search Exo-Vaticanafor Life Beyond the Solar System: Exoplanets, Biosignature & Instruments,” Jesuit astronomer Guy Consolmagno is out in public talking about baptizing extraterrestrials again. In fact, over the years quite a few Jesuit members of the Vatican Observatory Research Group (VORG) have made public statements concerning the baptism of extraterrestrials. The first was back in 1993 when then-acting VORG director George Coyne announced at the launch of the VATT facility that “the Church would be obliged to address the question of whether extraterrestrials might be brought within the fold and baptized.”[1] In a New York Times magazine article—titled “Would You Baptize an Extraterrestrial?”—another VORG astronomer, Chris Corbally, indicated he would baptize extraterrestrials as well.[2] Similarly, back in 2010 when asked whether he’d baptize an alien, Guy Consolmagno replied, “Only if they asked” and then qualified, “Any entity—no matter how many tentacles it has, has a soul.”[3] Now Consolmagno is taking his intergalactic evangelism aspirations to the halls of academia delivering a lecture called “Would you baptize an Extra-Terrestrial?” at Leeds Trinity University in the UK. Here is a recent article announcing the upcoming lecture:

Would you baptise an alien?

That is the unusual question posed to students in Leeds by one of the Pope’s astronomers. Scientifictheories and religion look set to collide in a talk by leading papal astronomer Brother Guy Consolmagno SJ. The acclaimed astronomer and Jesuit will share why astronomical research is so important to the Vatican.Brother Guy is based at the Vatican Observatory headquarters in Castel Gandolfo and he curates the Vatican meteorite collection, which is believed to be one of the largest in the world. He will deliver a lecture called “Would you baptize an Extra-Terrestrial?” at Leeds Trinity University, which is based in Horsforth.

Read more at The Yorkshire Evening Post

The Catholic belief is that baptism “confers grace ex opere operato, that is, the sacrament works of itself.”[4] This literally means the ritual itself takes away sin without requiring faith in the Gospel. This is also why unbaptized infants cannot go to heaven, according to Rome.[5] While the dissonance with Vatican II style inclusivism is deafening, theological harmony is not a strong suit for Rome. The Council of Trent declared: “If anyone denies that by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted, or even asserts that the whole of that which has the true and proper nature of sin is not taken away, but says that it is only touched in person or is not imputed, let him be anathema.”[6] While that curses just about all evangelicals, biblically based doctrine recognizes baptism as an outward sign of what has already occurred in the heart of the believer (Mark 16:16). When you recognize that you are dead in your sins and believe that Christ died for you and rose from the dead, you are justified in God’s eyes (Romans 10:10). It is a heart condition in reference to the propositional content of the Gospel (1 Corinthians 15:3–5). False baptisms and conversions are commonplace. Baptism does not save anyone or remove sin. Nevertheless, the Catholic priest erroneously believes the sacrament itself has supernatural power to remove sin and consequently, could be deceived into thinking a baptized alien entity would be in a state of grace as well. Even if these viral media statements about the baptism of aliens seem tongue in cheek, it could be part of a more subtle effort to influence public opinion. If a deceptive entity were to pose as an ET, Rome would likely be taken in.

If you would like a signed copy of Exo-Vaticana from me personally order here.
In LA Mazulli’s Watchers 7 I discuss Rome’s ET connection along wwith some surprising revelations concerning the Pope’s ET connection by UFOlogist Jaime Maussan. If you would like a Watchers 7 DVD order here.

[1] Bruce Johnston , “Vatican Sets Evangelical Sights on Outer Space,” Daily Telegraph (London, England, Oct. 28, 1992), 15.

[2]Jack Hitt, “Would You Baptize an Extraterrestrial?” New York Times magazine, last accessed January 19, 2013,http://www.nytimes.com/1994/05/29/magazine/would-you-baptize-an-extraterrestrial.html?pagewanted=all&src=pm.

 [3] Richard Alleyne, “Pope Benedict XVI’s Astronomer: The Catholic Church Welcomes Aliens,” The Telegraph, last accessed January 19, 2013, http://www.telegraph.co.uk/news/religion/the-pope/8009299/Pope-Benedict-XVIs-astronomer-the-Catholic-Church-welcomes-aliens.html.

[4] Millard J. Erickson, Christian Theology., 2nd ed. (Grand Rapids, MI: Baker Book House, 1998), 1100.

[5] “It (The Roman Church) teaches…that the souls…of those who die in mortal sin, or with only original sin descend immediately into hell; however, to be punished with different penalties and in different places.” Henry Denzinger, Roy J. Deferrari, and Karl Rahner, The Sources of Catholic Dogma (St. Louis, MO: B. Herder Book Co., 1954), 193. The Council of Trent declared: “If anyone denies that by the grace of our Lord Jesus Christ which is conferred in Baptism, the guilt of original sin is remitted; or even assert that the whole of that which has the true and proper nature of sin is not taken way…let him be anathema.” Henry Denzinger, Sources of Catholic Dogma, 247). Thus, without baptism, original sin is not remitted and according to the above infants would descend immediately into hell. Older Catholic theologians speculated about a place called “limbo,” which was less severe than hell.

 [6]Henry Denzinger, Roy J. Deferrari, and Karl Rahner, The Sources of Catholic Dogma (St. Louis, MO: B. Herder Book Co., 1954), 247.

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.