St Thomas Aquinas Versus NASA

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VOICE Of A DEMON

DEMONOLATRY

BOOK I

CHAPTER VIII

That Demons use the Speech of the Women with whom they Converse; but their Utterance is indistinct, thin, and a hoarse muffled Murmur.

Although, as we have already said in the first chapter of this Book, the Devil works chiefly by subtle and secret ways to drive men to sin, yet at times he employs for this purpose the power of speech such as men use in their intercourse with each other; especially when he is scheming to bind men to him by a formal contract in the pact of witchcraft. For this is no ordinary and momentary desertion to the Devil, like our lapses into sin due to human frailty: it is a documentary making over of ourselves, in the same manner as master and servant enter into an agreement legally expressed in set terms and conditions of authority and obedience. For this reason a personal meeting and conversation is needed in order that each party may ratify such a pact.

It has already been shown that the Devil often manifests himself to man in human shape. It will be no less easy to believe that he also holds vocal intercourse with men. For if he can form for himself a human shape out of condensed air, what is to prevent him from making use of the vibrations of the same matter to counterfeit the human voice? For by the reception and repercussion of such vibrations, even valleys often repeat and very articulately imitate the voice. This fact, indeed, led the ancients in their ignorance to regard certain statues, oaks and caverns as their oracles. Apollonius (according to the Life by Philostratus, VI, 4) says that they ascribed the power of speech to the statue of Memnon at the moment when the sun touched its lips, as it did at its rising. Nicephorus Gregoras in his Byzantine History, Bk. V, says: “There are those who believe that certain Spirits, both good and evil, acquaint mankind with a knowledge of the future by means of a voice formed out of the air and sensibly sounding in the ears of men.” And just as the sounds of the vocal organs can be reproduced in their various tones and accents merely by the control of the vibrations of a comb (as Juvenal says); so also, thanks to their skill in illusions, do the Demons, without tongue or palate or any functioning of their throat or sides or lungs, inform the air with any speech or idiom they please. Those who formerly inhabited Greece (says Psellus in his De Daemonibus) gave their replies in the heroic manner: those among the Chaldaeans used the specch of the Chaldaecans: in Egypt they spoke Egyptian; and when those who lived in Armenia migrated to other parts, they used the vernacular tongue of the inhabitants.

And still to this day witches affirm that their Little Masters speak to them in their own tongue as naturally and idiomatically as one who has never left his native country; and that they even take upon themselves names in common use in the vernacular speech. Margaret Luodman, at Vergaville on the 2nd January, 1587, said that her Familiar’s name was Ungliick, that is Mischance: Sybilla Haar, at the same place on the 14th November, 1586, said that hers was named ‘Macheid, that is Harmful: that of Catharine Haffner, as she said at the same place on the 25th September, 1586, was Tzum Walt Viiegen, that is Flying-to- the-Woods; and Alexia Bernhard, at Guermingen on the 5th January, 1590, gave the name Feder Wiisch, that is Feather-wiper. Those who use the Romance tongue (for the inhabitants of Lorraine are divided between the two languages) mention such names as Maisire Persil, Joly-bois, Verdelet, Sautebuisson, and many other such which it would be idle to repeat.

But just as they can never so completely adopt a human appearance but that there remains something to expose the fraud and deception, as was shown in Chapter VII; so they cannot so perfectly imitate the human voice that the falsity and pretense of it is not easily perceived by their hearers. Nicole Ganater at Meinfeld on the 9th July, 1585, Eva Hesolette who lived in the vicinity of the Abbey of St. Epvre, Jana Schwartz, a native of Armcourt, at Laach on the 28th March, 1588, and many other women said that their Demons spoke as if their mouths were in a jar or cracked pitcher. And on that account it is always their wont when speaking to hold their heads down, as do those who speak in shame, being conscious of guilt. Or else their voice is feeble and weak. For Hermolaus Berbarus (Petrus Crinitus,t De honest. disciplina, VII, 2) told that he heard the voice of a whispering Demon answering a question which he and Georgius Placentinus had put to him concerning the entelechy of Aristotle. Pliny (RX, 2) writes that the same sort of curiosity caused Apion the grammarian, a learned man, whom in his youth he had himself often seen, to summon a spirit to recite Homer, and asked it to tell what was its country and parentage, but did not dare to relate its reply. I take this to mean that the Demon spoke in a voice so confused, ambiguous, muffled and feeble that he could understand no clear and certain meaning to report afterwards. For Psellus (De Daemonibus) says that Demons, for all their effort, give utterance to a thin, weak voice, so that by reason of the indistinct obscurity of it their lies may be the harder to detect. Gennadius, Patriarch of Constantinople, heard the confused voice of a specter standing by night before the altar, when he solemnly cursed it, as is testified in their historical writings by Cedrenus, Callistust and Theodorus Lcctor. The Demon Ulmus|| (Uita Apollonit by Philostratus, VI, 10), which I conjecture to be a word formed from Ulmus, an elm, was summoned by Thespesion, the eldest of the Gymnosophists, and greeted the sage Apel onus as he approached them. The lecanomancy of the Assyrians and Chaldeans used to evoke Demons which gave utterance through the pelvis in a harsh, thin hissing. All these instances go to prove that imitation, which (as Fabius says, Inst. orat. III, 5) is proper to art, can never so completely ape nature that there is not always some difference, and that the very truth far out stri the simulation which would follow in its tracks.

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DEMONOLATRY

BK I

CHAPTER XXVIII

The author of the Life of St, Antony, Abbot of Alexandria, says: ‘When he was dwelling in the desert some abominable spirits tried to strike terror into him by monstrously appearing in various shapes: roaring and howling at him like wild beasts; as serpents harshly hissing at him; snarling and gnashing their teeth; glaring with terrible blazing eyes; breathing out flames from their mouths and nostrils and ears; in short, neglecting no possible form or shape which might appall him.” St. Jerome in his Life of Abbot Hilarion gives a similar instance of their imitation and variation of voices, if not of shapes: “Often at dead of night he heard the wailing of infants, the bleating of sheep, the lowing of oxen, the weeping as it were of women, the roaring of Lions! the uproar of armies, and many other different sounds; so that he was stricken prostrate with terror at the mere sound before ever he saw anything.” For the Devil takes an incredible pleasure in using every conceivable means to torment mankind, and is on that account always seeking for occasions by which he may excite terror. “Ate,” says Homer, “comes first, doing mischief to men throughout the world.” And Suidas interprets Ate as meaning the Devil, the Adversary.

ALIENS, UFO'S, AND THE CATHOLIC CHURCH, W/ DR. PAUL THIGPEN

Our wrestling is not against flesh and blood; but against Principalities and Powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places. Ephesians 6:12

The demons are in this dark atmosphere for our trial St. Thomas Aquinas

“May the Pope guard against the performers of miracles. For the time has come when the most astonishing wonders will take place on the earth and in the air. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

“The demons of the air together with the Antichrist will perform great wonders on earth and in the atmosphere, and men will become more and more perverted. God will take care of His faithful servants and men of good will. The Gospel will be preached everywhere, and all peoples of all nations will get to know the truth. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

Voices will be heard in the air. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

“The seasons will be altered, the earth will produce nothing but bad fruit, the stars will lose their regular motion, and the moon will only reflect a faint reddish glow. Water and fire will give the earth's globe convulsions and terrible earthquakes which will swallow up mountains, cities, etc...Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

Saint Basil also, on Isaiah x, writes that the bodies of Demons are sometimes of air and sometimes of fire, and often compounded of both these elements: there can, indeed, be no doubt that the Demons take upon themselves just that kind of concrete body which answers the particular purpose which they have in view; and their different shapes and appearances may be said to be as limitless as those adopted by Proteus in his various forms. For just as the exhalations of the earth form themselves into clouds which, when shaken by the winds, take an infinite variety of shapes; so also do the Demons, by means of their fluency and rapid dexterity, shape their bodies from a concrete condensation of air and vapours into whatever form they desire.

S. Basil again, on Isaiah ii, says that they often freakishly infest men in the form of a cat or a fly or a dog; Tamblicus (De Mysteriis Aegyptiorum: and Psellus (De Daemonibus) write that it is not possible to compute the various forms in which they busy themselves: for now they will confine themselves within the very smallest of bodies, and now dilate themselves into monstrous size; sometimes they appear as men, sometimes as women; they will roar like lions, or leap like panthers, or bark like dogs; and at times will transform themselves into the shape of a wineskin or some other vessel. Alvarado a Minues, Oviedo, and those who have written of the customs of the West Indians, testify to very frequent meetings with Demons appearing now in the shape of one animal, now in that of another. And here it is worth while to set down the various shapes and forms in which they have manifested themselves to the witches of our own time. DEMONOLATRY BK.I. CH.III. NICOLAS REMY 1595

Article 4. Whether our atmosphere is the demons' place of punishment?

Objection 1. It would seem that this atmosphere is not the demons' place of punishment. For a demon is a spiritual nature. But a spiritual nature is not affected by place. Therefore there is no place of punishment for demons.

Objection 2. Further, man's sin is not graver than the demons'. But man's place of punishment is hell. Much more, therefore, is it the demons' place of punishment; and consequently not the darksome atmosphere.

Objection 3. Further, the demons are punished with the pain of fire. But there is no fire in the darksome atmosphere. Therefore the darksome atmosphere is not the place of punishment for the demons.

On the contrary, Augustine says (Gen. ad lit. iii, 10), that "the darksome atmosphere is as a prison to the demons until the judgment day."

I answer that, The angels in their own nature stand midway between God and men. Now the order of Divine providence so disposes, that it procures the welfare of the inferior orders through the superior. But man's welfare is disposed by Divine providence in two ways: first of all, directly, when a man is brought unto good and withheld from evil; and this is fittingly done through the good angels. In another way, indirectly, as when anyone assailed is exercised by fighting against opposition. It was fitting for this procuring of man's welfare to be brought about through the wicked spirits, lest they should cease to be of service in the natural order. Consequently a twofold place of punishment is due to the demons: one, by reason of their sin, and this is hell; and another, in order that they may tempt men, and thus the darksome atmosphere is their due place of punishment.

Now the procuring of men's salvation is prolonged even to the judgment day: consequently, the ministry of the angels and wrestling with demons endure until then. Hence until then the good angels are sent to us here; and the demons are in this dark atmosphere for our trial: although some of them are even now in hell, to torment those whom they have led astray; just as some of the good angels are with the holy souls in heaven. But after the judgment day all the wicked, both men and angels, will be in hell, and the good in heaven.

Reply to Objection 1. A place is not penal to angel or soul as if affecting the nature by changing it, but as affecting the will by saddening it: because the angel or the soul apprehends that it is in a place not agreeable to its will.

Reply to Objection 2. One soul is not set over another in the order of nature, as the demons are over men in the order of nature; consequently there is no parallel.

Reply to Objection 3. Some have maintained that the pain of sense for demons and souls is postponed until the judgment day: and that the beatitude of the saints is likewise postponed until the judgment day. But this is erroneous, and contrary to the teaching of the Apostle (2 Corinthians 5:1): "If our earthly house of this habitation be dissolved, we have a house in heaven." Others, again, while not admitting the same of souls, admit it as to demons. But it is better to say that the same judgment is passed upon wicked souls and wicked angels, even as on good souls and good angels.

Consequently, it must be said that, although a heavenly place belongs to the glory of the angels, yet their glory is not lessened by their coming to us, for they consider that place to be their own; in the same way as we say that the bishop's honor is not lessened while he is not actually sitting on his throne. In like manner it must be said, that although the demons are not actually bound within the fire of hell while they are in this dark atmosphere, nevertheless their punishment is none the less; because they know that such confinement is their due. Hence it is said in a gloss upon James 3:6: "They carry fire of hell with them wherever they go." Nor is this contrary to what is said (Luke 8:31), "They besought the Lord not to cast them into the abyss"; for they asked for this, deeming it to be a punishment for them to be cast out of a place where they could injure men. Hence it is stated, "They [Vulg. 'He'] besought Him that He would not expel them [Vulg. 'him'] out of the country" (Mark 5:10).

MARIA OF THE CROSS,

Victim of Jesus nee MELANIE CALVAT,

Shepherdess of La Salette

"I protest highly against a different text, which people may dare publish after my death. I protest once more against the very false statements of all those who dare say and write First that I embroidered the Secret; second, against those who state that the Queen Mother did not say to transmit the Secret to all her people." Mélanie

YES, ALIENS ARE REJECTED BY THE CATHOLIC CATECHISM. RESIST THE UFO DECEPTION, AND BEWARE SOPHISTRY.

The demons are in this dark atmosphere for our trial St. Thomas Aquinas

Voices will be heard in the air. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

Article 4. Whether our atmosphere is the demons' place of punishment?

On the contrary, Augustine says (Gen. ad lit. iii, 10), that "the darksome atmosphere is as a prison to the demons until the judgment day."

Reply to Objection 2. One soul is not set over another in the order of nature, as the demons are over men in the order of nature; consequently there is no parallel.