October
2001, Volume XXIV, Number 10
Alain Kerizo
Artist's
sketch of an alien allegedly responsible for
an alien abduction in New Hampshire (1961)
Introduction
The UFO phenomenon has been going on
since antiquity, accounts of apparitions similar to the ones reported in the
20th century being found in the holy books of the various pagan religions. Interestingly,
a significant lapse in the record of these events through history occurred
during the ages of Faith, only to resume with the Protestant revolt. In our
times, the literature on UFO's has stacked up, and has gone beyond mere
description of events. Authors writing from an atheistic or gnostic point of
view have used the phenomenon to call into question Christianity, some going so
far as to say that "all the religious manifestations [including Lourdes
and Fatima, for example] are UFO's." To this assertion Alain Kerizo
replies, "Absurd," and he has presented his well-documented
refutation in a book entitled Les OVNI identifiés: les extraterrestres dans
le mystere d'iniquité [The UFO's Identified: The Extraterrestrials in
the Mystery of Iniquity, Villegenon, France: Editions Sainte Jeanne d'Arc,
1997]. Let us, then, try to extricate ourselves from the absurd starting with
an excerpt from Kerizo's book:
To do this, we are going
to reverse the proposition of the UFOlogues and attempt to demonstrate that the
UFO's are a form specially adapted to the modern mentality of the old pagan
religion, and, as such, opposed to the Christian religion. To do this, we shall
proceed by showing:
1) By an
examination of the past, that in fact the phenomenon is present in the records
of antiquity;
2) By
the study of a few cases of UFO sightings since 1950, that the current
phenomena are related to those of the past by their significance;
3)
That the key to the mystery of the UFO's is to be found in Christian
demonology.
4) Then
we shall examine the mystery of iniquity through human history, and the place
of the UFO's therein;
5) Finally,
based upon this analysis we shall attempt to forecast for the future, more or
less near, the unfolding of the mystery of iniquity.
It is point three that is addressed in
the following chapter of Kerizo's book, "Angels and Demons-Miracles and
Prodigies." The key to understanding the UFO's is to understand who in the
world is capable of producing them.
Good or Bad,
Who Are the Angels?
Albert
Einstein, asked shortly before his death what he thought about the origin of
UFO's, said: "The UFO's are piloted by men who left the earth 10,000 years
ago." Plainly, they are a link in the revelation and the accreditation of
the New Religion, the religion of Man. It is necessary to bear in mind,
however, that, in the creation narrative, Sacred Scripture only speaks to us of
two kinds of intellectual natures: the angelic and the human. There are no
others.
Here
is how Christian theology, in the person of Bishop Gaume in his Treatise on
the Holy Ghost, introduces the existence of angels:
The
wisest observation of divine laws proclaims this axiom: there is no leap in
nature, nor rupture in the chain of beings. At the same time, it demonstrates
that, in this magnificent chain, man cannot be the last link. God is the Ocean
of Life. He diffuses it under all forms: vegetative, animal, intellectual.
According as it is more or less abundant, life marks the hierarchical degree of
beings. Now, it is more abundant as the being approaches nearer to God. Thus,
in order to gather to Himself, by the necessary degrees, all creation descended
from Him, the Almighty, whose infinite Wisdom delighted in the formation of the
universe, has drawn from nothing several types of creatures: some both visible
and purely material, such as the earth, water, plants; others both visible and
invisible, material and immaterial, men; and finally others, invisible and
immaterial, the angels. No less than the others, the latter are, then, a
necessity of creation. Let us listen, on this subject, to one of the greatest
theologians: "I answer that," says St. Thomas, "there must be
some incorporeal creatures. For what is principally intended by God in
creatures is good, and this consists in assimilation to God Himself. And the
perfect assimilation of an effect to a cause is accomplished when the effect
imitates the cause according to that whereby the cause produces the effect.
Now, God produces the creature by His intellect and will. Hence the perfection
of the universe requires that there should be intellectual creatures...and of
an incorporeal creature."1
The
angels are purely spiritual beings whose intellectual and volitional activity
is not hampered by a body, nor subordinated in its exercise to organs or to the
power of emotions, as is the human soul, which is the form of the body and
composes with it a being whose spiritual activity can only be exercised by
means of a body. This state of human intelligence is an inferior state which
places man on the last rung of the scale of intelligences. "Nothing is in
the understanding that is not first in the senses," runs the Scholastic
adage. St. Paul expresses the same truth when he says: "For the invisible
things of him from the creation of the world are clearly seen, being understood
by the things that are made" (Rom. 1:20). As for the angel, he is endowed
with a nature more perfect than ours. He has no need of sensible things to
raise himself to the perception of intellectual truths. He is an admirable
likeness of the Divinity, and it suffices for him to contemplate his own being
and nature in order to attain to the knowledge of God and of His divine
attributes.
The
understanding's mode of apprehension still occurs by means of representation.
But while for man, it is the exterior and material creatures that serve as a
mirror [because nothing is in the intellect unless first in the senses-.Ed.],
for the angel, it is his own intelligible nature. Nevertheless, although he is
a pure spirit, the angel lacks the power to attain to the knowledge of God
directly and without intermediary, face to face. What makes all the difference
between the good angels and the bad, or demons, is that the good angels, by
their submission and now elevation in glory, have access to truths and
splendors of the supernatural order and of the beatific vision of God, whereas
the bad angels, by their pride, are deprived of them, while conserving, because
of their angelic nature, the understanding of truths of the natural order.
The
Characteristics of Extraterrestrials
Compared to Demonic Attacks on Monks2
Here is a very simple document that shows more insight into the phenomenon of
UFO's
than the entire body of literature that has been written on the subject by
UFOIogists,
and by many modern churchmen.
|
The
Characteristics of Extraterrestrials |
|
|
Characteristics of Extraterrestrials 1)
They sometimes show themselves to be very aggressive, wounding or even
killing human beings or destroying equipment. 2)
Sometimes they kidnap men. 3)
In this case, they abuse them and remove from them some blood or a patch of
skin. 4)
They hypnotize people and communicate with them by telepathy. 5) Faced with a categoric refusal to
communicate, they disappear. 6) In some cases, the illnesses of
those who have been in contact with the extraterrestrials have disappeared. 7)
Confronted by them, the human being experiences a sentiment of despair and of
fear. 8)
The external appearance of the extraterrestrials varies. They can appear as
dwarves or as giants, as men or women, or even as monsters. 9)
Their apparitions are often accompanied by light effects. 10)
They appear and disappear instantaneously. |
Characteristics of the Devil 1)
Man's enemy, the devil, breaks down the monks' cells and destroys their
material possessions. He beats and wounds saints and hermits. 2)
The Sacred Scriptures mention cases of hermits being kidnapped by the
devil. 3)
He often appears under the guise of a woman or a man in order to take
advantage of the situation. 4)
He tries to make his thoughts penetrate the hermit's mind. 5)
As soon as he meets with a categoric refusal by a man, or at a prayer, he
disappears. 6)
The Holy Scriptures mention that magical practices can cure certain
illnesses of men, but at the price of the sufferer's losing all hope of
everlasting life. 7)
The apparition of the devil causes a feeling of unease and of fear (see especially
the life of St. Antony). 8) He appears under various forms,
whether human, animal or monster (see the life of St. Antony and of St.
Brechnikov). 9) He is a lightbearer. 10)
He disappears suddenly if presented with a crucifix or if sprinkled with holy
water. |
This
distinction is important because it allows one to understand both the
extraordinary powers that demons exercise over material creation, and
simultaneously, the enormity of their lies and errors regarding the truths of
the supernatural world of the Divine. The truths they do hold are given to them
by God, so that even by them all creatures attest His glory and that everything
concurs, even the demons, to the salvation of those whom He has redeemed by the
sacrifice of His Incarnate Word....
If it
is true that God created all things without intermediary, by direct action, and
that He also intervenes in the conservation of all that exists, it is no less
certain that God has instituted amongst His creatures an order, a hierarchy.
Thus, certain inferior creatures, in their conservation and in their action,
depend on superior creatures, which are themselves incapable of subsisting
without God's action, but which can nevertheless cooperate in the activity of
maintaining in existence and in the development of other creatures. Given the
elevation of the pure spirits and of their relative nearness to the First
Cause, it is not surprising that they play an extensive role in the divine
government of material creatures and of those composed of spirit and matter,
men.
This
doctrine rejoins that of the ancient philosophers, Aristotle in particular, who
did not hesitate to attribute to superior motions, such as the planets or sun
in the signs of the zodiac, a considerable influence on the vital phenomena of
generation and conception. It rejoins—and with reason (for we know henceforth
the nature of Those who have taught them)—the hypotheses of occultists,
astrologers, and other magicians who accord to the stars moved by such
intelligences, and to disembodied spirits, an extensive power over terrestrial
elements and even human beings. It is not surprising, then, that the expose
that St. Thomas Aquinas makes on this subject brings a solution to the problem
posed by the UFO's.
We
shall set forth Catholic doctrine relative to the power of the angels over
creation under three aspects: 1) corporeal creatures; 2) man; 3)
human societies. We shall see that Catholic doctrine answers and explains
all the cases of UFO's, which we shall henceforth qualify as "diabolic
infestations," in conformity to the terminology used by theology.
The Power of
Angels Over Corporeal Creation
The angels are not "ethereal"
creatures, separated from creation. They have a role to play in the universe.
Says St. Thomas:
For the angels are part of the
universe: they do not constitute a universe of themselves; but both they and
corporeal natures unite in constituting one universe. This stands in evidence
from the relationship of creature to creature; because the mutual relationship
of creatures makes up the good of the universe. But no part is perfect if
separate from the whole.3
It is
written: "In the beginning God created heaven, and earth." By
"heaven," according to St. Augustine commenting on this verse, is
meant primordial angelic nature, and by "earth" primordial corporeal
nature. Created pure spirits, at the pinnacle of the pyramid of created being,
they dominate in some way the universe, material, visible, and invisible; they
preside over its government and conservation. They are the active agents of
divine Providence. By virtue of this office, they have a perfect knowledge of
the material order of created things and of the laws that preside over its
development. They make use of it in order to fulfill the mission of general
government and to fulfill particular missions of assistance to men, as the Bible shows in many examples.
One sees them in the Old Testament take the natural form of the human body to
appear to Abraham and the prophets, or conduct the Hebrew people out of Egypt;
and in the New Testament in order to announce to the Blessed Virgin that she
has been chosen to bring forth the Savior. Finally, in both Testaments, one
sees them work miracles by the divine power.
This
is true of the good angels, but in the beginning, the demons made up part of
the angelic Powers who governed the corporeal order. They, too, belonged to the
nine choirs of angels who were commissioned to direct the universe. Among the
nine choirs, there is one, the Virtues, specially appointed to the working of
miracles. Chased from the empyrean heaven since their disobedience, the demons
were cast into hell. Nevertheless, they will not be relegated there
definitively until the Judgment Day. Until then, they exercise their art, so to
speak, on visible creation, within the limit allowed by God. But since man
constitutes the king and summit of this creation, it is therefore by man that
they are led to attack God. As the primordial angelic nature was made light,
that is to say, converted to the Word who is light, after a trial destined to
test his submission, so the demon served unconsciously to try the fidelity of
man towards his Creator. Had he triumphed in this trial, man would have been
like the good angels, converted to the light. Following man's disobedience,
Satan was able to put on the insignia of his new kingdom, and become "the
prince of this world," the title which our Lord recognized to him in the
Gospel.
Let
us underline this fundamental point. If man had not sinned by
disobeying, Satan would not have been able to do more. He would
never have been able to infiltrate the government of the created universe. His
judgment would have been definitively pronounced. He would have been relegated
to hell for eternity and we would never again have been tempted. It was by his
sin that man and all that depended on him was arrayed under his banner, and
Satan, until the coming of Christ, was able to thwart the effects of the divine
government of the world exercised by the ministry of the good angels, except,
however, the people of God. We have indicated the consequences of this
government, the immense catastrophes and the bloody disorders that it provoked.
The
coming of the Savior and the expansion of Christianity eclipsed his empire for
a time. But, since the Renaissance, the devil has been in a strong position to
reassert his empire over matter, men, and civil society, paralyzing more than
ever the government of the good angels. It is in our day that these words of
St. Paul find their full meaning realized:
For
the expectation of the creature waiteth for the revelation of the sons of God.
For the creature was made subject to vanity: not willingly, but by reason of
him that made it subject, in hope. Because the creature also itself shall be
delivered from the servitude of corruption, into the liberty of the glory of
the children of God. For we know that every creature groaneth and travaileth in
pain, even till now. And not only it, but ourselves also, who have the
firstfruits of the Spirit: even we ourselves groan within ourselves, waiting
for the adoption of the sons of God, the redemption of our body (Rom. 8:19-23).
In
these latter days more than ever, creation is subject to the assaults and power
of the devil. And the devil spreads ugliness and unhappiness everywhere, by the
intermediary of men who are enslaved to him. He intervenes directly by his
manifestations (among which are the UFO's); by disasters of all kinds; by
earthquakes, which some say often coincide with the sightings of UFO's; by the
disturbances that he introduces in the regular course of the seasons and the
growing cycle; by the desertification of the lands that are subject to his
reign; by the perturbations that he provokes in space-time; by his prodigies of
all kinds; and finally, by possession, often unbeknownst to the victims, of the
minds of men.
The
power of angels over the material universe perfectly explains the phenomena
associated with UFO's: the sudden apparition and disappearance of craft, with
or without the presence of beings resembling humans. All these characteristics
justify the classification of the UFO phenomenon as demonic infestations. One
can readily explain their movements at incredible speed and their sudden
disappearance by the fact that the demons are not subject, as are men, to the
continuum of space and time. Their vessels seem to fall into another dimension,
into another universe, that of spirit. This corresponds equally with the thesis
of certain philosophers who admit the existence of angelic time, intermediary
between divine eternity and human time.
Over
and beyond the difference between angelic time and the human time, other
faculties reserved to the angels explain the phenomenon of UFO's: the ability
of pure spirits to materialize and dematerialize at will, that is to say, to
borrow the forms or appearances of material creation, human or animal. The
serpent of Genesis, the dragons of the ancients, the human body: all these
forms, more or less caricatured, have been borrowed by "the prince of this
world" in the course of human history. What is noteworthy is the
adaptation of the forms used to the changing mentality of men throughout
history. In Antiquity, the form of the dragon was preferred because of its
terrifying aspect, proper to inspire submission. In these times of the reign of
technology and science, what could be more appropriate or refined, more
"pregnant" and suggestive than the form of the cosmonaut, archetype
of the man of civilizations who believe themselves to be or who desire to be
superior; in a word, what could be more apt to seduce "modern man"?
The
devils make themselves by turns, according to an unrevealed strategic plan,
terrifying or seductive. In fact, we should say both terrifying and seductive,
because it is only by the poison of immediate seduction that their terrifying
character can go unnoticed by men. They utilize material creation after the
manner of magicians. Porphyrus already wrote about them:
They
are the brothers of magic. Also, those who, by recourse to occult practices,
commit evil actions, venerate them, especially their chief. They have an
abundance of varied and false images of things, and by that means they are
eminently skillful at putting into play secret means for organizing deceits.
...Satan
is always the same.
In
returning to the world, he comes with all the attributes of his antique
royalty: oracles, prodigies, various manipulations, all the cortege of
seduction, signs and instruments of rule with which he had filled the ancient
world and with which he still fills the idolatrous world. All these things
necessarily had to reappear in a world fallen once again under his dominion by
the retreat of Christianity.4
The stage is the same, the actors are
also the same, only the props have changed!
Miracles and
Prodigies
But
if there can be no doubt about the power of demons over matter, does it follow
that they have unlimited power so as to be able to accomplish miracles? St.
Thomas, treating of the divine government in the Summa ITieologica, answers
this question by distinguishing in living bodies two intrinsic principles: 1)
matter, which as such is totally undifferentiated and therefore totally
malleable and capable of receiving any kind of modification; and 2) the
substantial form which, informing matter, organizes it and enables it
to become some determinate corporeal entity: mineral, vegetable, animal.5
If
angels or demons can make use of the plasticity of prime matter, they cannot,
on the other hand, influence the substantial form. That power belongs to God.
In other words, demons can accomplish prodigies, but they cannot work miracles.
For example the transformation of a stone into a frog would constitute a
miracle.
There
is a miracle strictly speaking when something is produced outside the order of
nature. But for there to be a miracle it is not enough that something be
accomplished outside the nature of a particular creature: for then, when
someone throws a stone into the air he would work a miracle, since that is
outside the nature of the stone. Thus a thing is a miracle if it occurs outside
of the order of created nature. For only God can do that: whatever is
accomplished by an angel or any other creature by its own power is accomplished
according to the order of created nature: it is not a miracle.
Further
on, St. Thomas explains more fully what he means:
Because
we do not totally know the power of created nature, when something occurs
outside the order of nature, it appears to our eyes as a miracle. But when the
demons accomplish something by virtue of their nature, we also call it a
miracle, not absolutely speaking, but in relation to us. It is in this manner
that the magi work "miracles" with the help of "demons." He cites the case of the Pharaoh's
magicians who, by the power of demons, "produced real snakes and real
frogs." To explain these prodigies that look like miracles, St. Thomas formulates
several possible explanations. The first depends on the demon's power of
suggestion over the human mind. The second stems from the demon's power over
nature to fabricate a body and to take the appearance of man or animal.
Finally, to explain the apparition of living beings, St. Thomas attributes to
the demons a perfect knowledge of the laws of life. He puts forth the
hypothesis of the existence in a latent state, in prime matter, "vital
seeds" capable of engendering life under certain exceptional circumstances.
The demons, more intelligent than we, would know these conditions. Recall that
science, having discarded the hypothesis of spontaneous generation at the end
of the 19th century, seems to be having recourse to it in our time. Let us not
go further into this hypothesis,6 which does not directly concern
our subject.
Let
us consider, rather the usefulness of the distinction between a supernatural
event (miracle) and a preternatural event (prodigy) as it applies in the study
of UFO's. A miracle can only have as author God, Creator of all things,
or else the angels to whom He has given the power to work miracles. A prodigy
can only have as author the devil mastering the cosmic forces by means of a
science of which we are ignorant....The true faith was proven by miracles. It
is by prodigies that the religion of the devil will be insinuated into the
minds of men. The devil likes to ape the Creator. He is storing up for us in
future a cortege of stupefying prodigies which, according to Holy Scripture, would
confound even the Elect in those days were they not preserved by a special
grace!
Hell’s
Henchmen
It is
legitimate to enquire whether the prodigies realized in our times-the UFO's,
for example—might not be the work of men initiated into the devil's science by
the devil himself. Just as the Creator uses the ministry of angels to perform
miracles, as Scripture and tradition teach, so the demons could avail
themselves of the ministry of certain men in order to accomplish their
prodigies. History testifies to this supposition unequivocally. Recall the
Pharaoh's magic at the time of Moses. Certain experiments conducted in the US
about 40 years ago could lead us to accept this hypothesis as true for our era,
too. The most astonishing of the "paranormal" experiments was
conducted by the US Navy in 1943 in Philadelphia and at sea. The experiment's
purpose was to record the effect of a strong magnetic current on a manned
surface vessel. The results proved to be stupefying. The ship and its crew
became invisible. The men experienced a strange sensation of dematerialization.
One sees to what aberrations the use of a certain science can lead. Christ did
not come in order to unveil for our use the laws of the universe, but rather
truths of the supernatural order. Not that the doors of science must be
systematically closed, but that men, in the state of sin, cannot cross the
threshold without danger, and if they go too far, it is certainly not in accord
with the divine will. "Science without conscience is the soul's ruin,"
wrote Montaigne. Then, if it is not the Creator who arouses such curiosity, it
can only be His enemy, the Serpent of Genesis. The power that the devil
possesses over man...provides a supplementary confirmation.
Taking
these considerations into account, we cannot exclude a priori a direct
intervention of men in producing the UFO phenomenon....Nevertheless, such an
intervention could not occur without an indirect action of the devil, as we
have just seen....In the end times, Satan will put everything into play in
order to "ape" God in His miracles and set himself against Him, going
so far as to produce false resurrections of persons from the past. These false
resurrections...based on a technique of "prolonged astral
bilocation," reserved to the damned, who are entirely deprived of liberty,
were announced by the Blessed Virgin in her message at La Salette. Yes, Satan
rules, but God keeps watch.
Oracles and
Prophecy
The
parallel that exists between miracle and prodigy also exists
between prophecy and oracle. Can the devil know the future? The
answer is found in making a distinction between the realities of the
supernatural world and those of the created universe. Concerning the
supernatural world, Lucifer's henchmen are like men: they only know what it has
pleased God to reveal; with this difference, that, since the fall, the demons
are plunged into complete blindness as regards spiritual realities. The
import of this fundamental truth is that only God can exactly foresee future
events and conduct human history, arena of man's free will, to its end. For, if
that were not so, it would suppose that either human freedom does not exist, or
that the devil can know ahead of time the choices that the men yet to be born
will make. But the "secret of hearts" is known to God alone. The
devil does not know and can never know how men will respond to the graces that
are offered or will be offered by the Creator.
On
the other hand, as regards the created universe of which he perfectly knows
the laws, he can certainly predict the consequences of certain phenomena.
Knowing the causes, he can perceive the effects even in cases where the events
are unforeseeable to man, who never knows completely the chain of causes and
effects.
The
prediction of future events which depend upon free choices is the realm of what
is called "prophecy"; the prediction of events determined by the
interventions of the devil falls into the domain of oracle. The demons are not
prophets, but only diviners, that is, what are called "oracles." If
in the Old Testament God had His prophets, the devil had his oracles. Sometimes
these diviners even predicted the opposite of what the demons wanted, as is
shown by the story of Balaam.
The
reason for the reappearance of oracles would be that, by submitting himself
once again to the power of the devil, man gives him a certain hold on the
future, on his own future, reality henceforth coinciding with the
disoccultation of the Luciferian Plan. Thus it is Lucifer's plan that, with God's
permission and in a language that remains hermetic, the devil reveals to us. It
is a sure bet that part of this plan has been accomplished in a world where he
has succeeded in becoming master of causes by subjecting the minds and souls of
men and human societies. That still does not make it prophecy, however.
To
close this topic, let us say a few words about the reasons for their apparent
and forbidding obscurity. Prophecies and oracles are, in fact, ordinarily
incomprehensible whatever their language or style. First of all, they are given
for a time of which their contemporaries have no idea. Would we have been able
to imagine the television in the 12th century? The representation of the
television being impossible, the words to describe it would have been very
obscure, not corresponding to any concrete object familiar to the minds of men
living at the time. Moreover, as regards prophecy, God would annul our liberty
were He to reveal to us too distinctly the future. Why should we change our
lives if we cannot change our destiny! To use the current language, such an
attitude on God's part would be demoralizing. But God, who created man free,
totally respects man's liberty. St. Augustine said that God, who made us
without our will, cannot save us without our participation. This is so true
that all the end times messages of the Blessed Virgin Mary for the last 150
years are always conditional: "If you do not convert...if you do not amend
your life...." She has never affirmed that no matter what we do, there would
be wars.
As
for oracles, their obscurity results not only from the fact that Satan is the
Ape of God, or that enigma
is a source of fascination and seduction and foments in men the desire for
power; it also results from the fact that he is not the master of free wills,
and thus cannot exactly predict the future. Thus obscurity, double and
triple meanings, constitute opportune screens. He cannot fail or be taken in a
lie. It is simply a precaution on Lucifer's part. Besides, with the passage of
time, it is clear that prophecy can never be perfectly understood until it has
come to pass.
We
conclude by answering a question that is surely in the reader's mind. How can
we men ever discern the true from the false, the miracle from prodigy, for want
of knowing the secret of hearts and the laws of matter? The answer is to be
found in traditional catechisms. We can discern the true from the false, the
miracle from prodigy, by the gift of the discernment of spirits, which we
receive in Confirmation. But the soul must be open to the reception of this
gift.
What
is needed is a faith submissive to the teaching of the Catholic, Apostolic and
Roman Church; a faith fortified by the reception of the sacraments and by
perseverance in prayer and penance. But systematic doubt,
"searching," as they say today, discussion of revealed truths
accompanied by a worldly and dissipated life lead sooner or later to
supernatural blindness and render the soul extremely vulnerable to the deceits
of the devil. This is what the Blessed Virgin has reminded us in her messages
at La Salette, Lourdes, and Fatima, to name just the best known, and, moreover,
incontestably recognized by the Catholic Church. That is the only possible
protection against the devil. There is no other.
1. Summa Theologica, I-I, Q. 50,
A. 1.
2. This description appeared under the
name of an Orthodox priest, Fr. Rodion, of St. Petersburg, in 1992; it was
cited on pp.200, 201 in the book by Vladimir Fedorovski, Le département du
diable [The Devil's Department] (Plon, 1996). (Appendix to Les OVNI
Identifies by Alain Kerizo)
3. ST, I-I, Q. 61, A. 3.
4. Bishop Gaume, Traite du Saint
Esprit.
5. In "L'etat mystique" of
Bishop Saudreau, (Angers, 1921) one reads this very interesting remark:
"It even seems that the devil is not allowed to perfectly reproduce the
human form." He adds in a footnote: "We had learned from various
sources this peculiarity before reading it in Suarez, who evokes the testimony
of several authors and the avowals of witches. One day, a confrere was
consulting us on suspicious apparitions; we advised him to find out about the
shape of the feet: the seer looked. They were animal feet." This is not
without interest when one considers attentively the accounts of
"humanoids" piloting the UFO's!
6. Especially since a fourth, much simpler,
hypothesis seems to us to be more likely: The devil could simply have
transported the frogs that he had gathered up a few miles from there, in order
to place them at the disposition of Pharaoh's magicians! Accounts of
kidnappings by the UFO's are frequent. Who can do the greater deed can do the
lesser. In the magicians' trade, only the end justifies the means adopted to
make a deep impression. Such is the case of the notorious Filipino sorcerers
who, operating with bare hands, extract from their patients' bodies divers
objects (cotton, scissors, etc.), which seduces the patients; but the
objects must not come from very far: the operator's pocket, for example!