James 5:1 (KJV) Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

Friday, January 25, 2013

Stricken Dolphin 'Asked' Diver For Help - AMAZING

VERY INSPIRING .... !  We can use some good news.

Stricken dolphin who 'asked' Hawaii diver for help: Moment mammal stuck on fishing line pushed itself into scuba instructor and waited patiently to be freed 
A dolphin tangled in fishing line sought help from a diver in the waters of Hawaii.
The amazing encounter on January 11 was captured on video and the diver, Keller Laros, spent the better part of eight minutes tending to the needy mammal who readily accepted the help. 

Mr Laros was leading a group of snorkelers for a manta ray dive experience off the Big Island's Kona International Airport when the dolphin squealed out. 

The diver explained, 'The way he came right up and pushed himself into me there was no question this dolphin was there for help.' 

The group were enjoying the aquatic sights when suddenly they heard a dolphin cry and the bottlenose dolphin swam in their direction. 

8 minutes ... The rescue actually starts about 4 minutes into the video.

 More here:

Thursday, January 24, 2013

Dramatic Earth Atmospheric Changes

This article and the video below it come from a forum I frequent. Things are getting extreme ...

Stratospheric Phenomenon Is Bringing Frigid Cold to U.S 
An unusual event playing out high in the atmosphere above the Arctic Circle is setting the stage for what could be weeks upon weeks of frigid cold across wide swaths of the U.S., having already helped to bring cold and snowy weather to parts of Europe. 

This phenomenon, known as a “sudden stratospheric warming event,” started on Jan. 6, but is something that is just beginning to have an effect on weather patterns across North America and Europe. 

While the physics behind sudden stratospheric warming events are complicated, their implications are not: such events are often harbingers of colder weather in North America and Eurasia. The ongoing event favors colder and possibly stormier weather for as long as four to eight weeks after the event, meaning that after a mild start to the winter, the rest of this month and February could bring the coldest weather of the winter season to parts of the U.S., along with a heightened chance of snow. 

Sudden stratospheric warming events take place in about half of all Northern Hemisphere winters, and they have been occurring with increasing frequency during the past decade, possibly related to the loss of Arctic sea ice due to global warming. Arctic sea ice declined to its smallest extent on record in September 2012. 

Read more:


Wednesday, January 23, 2013

The Vatican's "Alien Savior Plan" - Part 6

Original post with pictures is at:
I have separated the article into quite a few paragraphs for easier reading. Some of the details in the article are disgusting, but if you read much about the Vatican and/or demons you will be accustomed to it. Personally, after 35 years of research I'm rather immune at this point.  CMR

Incubi, Succubi, Daemons, and Elementals
By Tom Horn & Cris Putnam

Based on facts detailed in the previous entries, we started this part of the investigation saying the question is not whether humans were, can be, or are being hybridized, but whether alien/demon agencies are involved in the process.

           Today, what some call “alien abduction,” in which a breeding program allegedly exists resulting in alien/human hybrids, seems but a contemporary retelling of similar DNA harvesting and genetic manipulation by those mysterious beings called “Watchers” whose genetic modification activities we have discussed.

In his book, Confrontations—A Scientist’s Search for Alien Contact, highly regarded UFO researcher, Dr. Jacques F. Vallée, once argued: “Contact with [aliens is] only a modern extension of the age-old tradition of contact with nonhuman consciousness in the form of angels, demons, elves, and sylphs.”[i] Later, Vallée more closely identified the operative power behind these “aliens” as equivalent to the fallen Watcher angels of the Days of Noah:

Are these races only semi-human, so that in order to maintain contact with us, they need crossbreeding with men and women of our planet? Is this the origin of the many tales and legends where genetics plays a great role: the symbolism of the Virgin in occultism and religion, the fairy tales involving human midwives and changelings, the sexual overtones of the flying saucer reports, the biblical stories of intermarriage between the Lord’s angels, and terrestrial women, whose offspring were giants?[ii]

Another highly respected and often-quoted UFO researcher, John Keel, echoed the same when he stated in Operation Trojan Horse:

Demonology is not just another crackpot-ology. It is the ancient and scholarly study of the monsters and demons who have seemingly coexisted with man throughout history.… The manifestations and occurrences described in this imposing literature are similar, if not entirely identical, to the UFO phenomenon itself. Victims of demonomania [possession] suffer the very same medical and emotional symptoms as the UFO contactees.… The Devil and his demons can, according to the literature, manifest themselves in almost any form and can physically imitate anything from angels to horrifying monsters with glowing eyes. Strange objects and entities materialize and dematerialize in these stories, just as the UFOs and their splendid occupants appear and disappear, walk through walls, and perform other supernatural feats.[iii]

Associate professor of psychology Elizabeth L. Hillstrom was even more inflexible on comparisons between “alien” experiences and historical demonic activity, quoting in her book Testing the Spirits an impressive list of scholars from various disciplines who concluded that similarities between ETs and demons is unlikely coincidental. Hillstrom cites authorities of the first rank including Pierre Guerin, a scientist associated with the French National Council for Scientific Research, who believes, “The modern UFOnauts and the demons of past days are probably identical,”[iv] and veteran researcher John Keel, who reckons, “The UFO manifestations seem to be, by and large, merely minor variations of the age-old demonological phenomenon.”[v] Harvard psychiatrist and Pulitzer Prize-winner John Mack risked his career when he announced that the abduction phenomenon is very much real albeit an assault of a quasi-spiritual nature. The following is a chilling excerpt from Mack’s Passport to the Cosmos:

Some abductees feel that certain beings seem to want to take their souls from them. Greg told me that the terror of his encounters with certain reptilian beings was so intense that he feared being separated from his soul. “If I were to be separated from my soul,” he said, “I would not have any sense of being. I think all my consciousness would go. I would cease to exist. That would be the worst thing anyone could do to me.”[vi]

Mack recorded page after page of such transparently demonic phenomenon. Another victim described her horror saying, “I knew instinctively that whatever that thing was next to me wanted to enter me. It was just waiting to enter me.”[vii] Of course, this screams demon possession, but, against the evidence, Mack’s naturalistic worldview steered him toward the extraterrestrial hypothesis. In contrast, Vallée connects the dots: “The ‘medical examination’ to which abductees are said to be subjected, often accompanied by sadistic sexual manipulation, is reminiscent of the medieval tales of encounters with demons.”[viii] With these sorts of characterizations coming from the secular scholars, it should be no surprise that we also connect UFO/ET phenomenon with demonic activity.

Incubi, Succubi, Daemons, and Elementals

In contrast to the “demons” of later Judeo-Christian belief, French UFO researcher, Aimé Michel (1919–1992), preferred the daemons of earlier Greek antiquity as the culprits of UFO and ET activity. The difference between what most people today think of as a demon (an incorporeal, malicious spirit that can seduce, vex, or possess a human) and the daemons of ancient Greek Hellenistic religion and philosophy is that daemons were corporeal (though often invisible and constituted of material unlike human or animal genetics) and could be good (eudoaemons) or evil (cacodaemons).

Eudoaemons (also called agathodaemons) were sometimes associated with benevolent angels, the ghosts of dead heroes, or supernatural beings who existed between mortals and gods (as in the teachings of the priestess Diotima to Socrates in Plato’s Symposium), while cacodaemons were spirits of evil or malevolence who could afflict humans with mental, physical, and spiritual ailments. (In psychology, cacodemonia or cacodemomania is the pathological belief in which the patient is convinced he/she is inhabited, or possessed, by a wicked entity or evil spirit.) 

This delineation, and its potential spiritual and physical ramifications on humans, was reflected in the works of Italian Franciscan theologian, exorcist and advisor to the Supreme Sacred Congregation of the Roman and Universal Inquisition in Rome, Ludovico Maria Sinistrari (1622–1701). Sinistrari, who was regarded as an expert on sexual sins, wrote extensively of individuals accused of amorous relations with demons. His work, De daemonialitate, et incubis et succubis, may be considered today among the earliest accounts of what could otherwise be called “alien abduction” resulting in hybrid offspring because the incubi and succubi of Sinistrari’s opinion were neither evil spirits nor fallen angels, but corporeal beings “created midway between humans and angels.”[ix] Sinistrari found that monks and nuns were of particular interest to the incubi/succubi, presumably due to pent-up sexual frustrations resulting from celibacy oaths that made them easier targets (which makes one wonder what the venerated St. Cecilia really meant when she said to Valerian, “There is a secret, Valerian, I wish to tell you. I have as a lover an angel of God who jealously guards my body”[x]).

Physical evidence, including semen, left on site following intercourse with the phantoms was often copious, negating the possibility in at least some cases that the event was psychological. One such incident between a sleeping nun and an incubus in the form of a spectral “young man” had multiple eyewitnesses and was recorded by Sinistrari in his work, Demoniality. The Catholic Father writes:

In a Monastery (I mention neither its name nor that of the town where it lies, so as not to recall to memory a past scandal), there was a Nun, who, about trifles usual with women and especially with nuns, had quarrelled with one of her mates who occupied a cell adjoining to hers. Quick at observing all the doings of her enemy, this neighbour noticed, several days in succession, that instead of walking with her companions in the garden after dinner she retired to her cell, where she locked herself in. Anxious to know what she could be doing there all that time, the inquisitive Nun betook herself also to her cell. Soon she heard a sound, as of two voices conversing in subdued tones, which she could easily do, since the two cells were divided but by a slight partition. [There she heard] a peculiar friction, the cracking of a bed, groans and sighs, her curiosity was raised to the highest pitch, and she redoubled her attention in order to ascertain who was in the cell. But having, three times running, seen no other nun come out but her rival, she suspected that a man had been secretly introduced and was kept hidden there.

She went and reported the thing to the Abbess, who, after holding counsel with discreet persons, resolved upon hearing the sounds and observing the indications that had been denounced her, so as to avoid any precipitate or inconsiderate act. In consequence, the Abbess and her confidents repaired to the cell of the spy, and heard the voices and other noises that had been described. An inquiry was set on foot to make sure whether any of the Nuns could be shut in with the other one; and the result being in the negative, the Abbess and her attendants went to the door of the closed cell, and knocked repeatedly, but to no purpose: the Nun neither answered, nor opened. The Abbess threatened to have the door broken in, and even ordered a convert to force it with a crow-bar. The Nun then opened her door: a search was made and no one found. Being asked with whom she had been talking, and the why and wherefore of the bed cracking, of the sighs, etc., she denied everything.

But, matters going on just the same as before, the rival Nun, become more attentive and more inquisitive than ever, contrived to bore a hole through the partition, so as to be able to see what was going on inside the cell; and what should she see but an elegant youth lying with the Nun, and the sight of whom she took care to let the others enjoy by the same means. The charge was soon brought before the bishop: the guilty Nun endeavoured still to deny all; but, threatened with torture, she confessed having had an intimacy with an Incubus.[xi]

These entities were associated with the forest sylvans and fauns by Augustine in his classic, De Civiatate Dei (“City of God”):

There is, too, a very general rumor, which many have verified by their own experience, or which trustworthy persons who have heard the experience of others corroborate, that sylvans and fauns, who are commonly called “incubi,” had often made wicked assaults upon women, and satisfied their lust upon them; and that certain devils, called Duses by the Gauls, are constantly attempting and effecting this impurity is so generally affirmed, that it were impudent to deny it.[xii]

The incubus in Henry Fuseli’s famous 1781 oil painting The Nightmare

These devils usually appeared at night as either a seductive demon in a male human form (incubi, from the Latin incubo, “to lie upon”) having phantasmagoric intercourse with women, or elsewhere as a sensual female presence (succubi) who collected semen from men through dream-state copulation. Some believe these entities are one and the same. That is, the same spirit may appear as a female in one instance to collect male seed, then reappear elsewhere as a male to transfer the semen into a womb. 

The etymology (the study of the history of words, their origin, form, and meaning) of the word “nightmare” actually derives from the Old English maere for a “goblin” or “incubus” and variously referred to an evil female spirit that afflicted sleepers with a feeling of suffocation and bad dreams and/or elsewhere as a seductress. While religious credo involving incubi and succubi was widespread in mythological and legendary traditions, Sinistrari defied established church theology on the topic when he wrote: “Subject to correction by our Holy Mother Church, and as a mere expression of private opinion, I say that the Incubus, when having intercourse with women, begets the human foetus from his own seed” (emphasis added).[xiii]

Ironically, Sinistrari considered the worst part of this sinful intercourse to be that the incubus—a morally superior being in his mind (as currently suggested by modern Catholic theologians regarding ET and documented in the upcoming book Exo-Vaticana)—had lowered itself by taking up with a human! “The incubus, (or succuba) however, does, he holds, commit a very great sin considering that we belong to an inferior species,” notes twentieth-century writer William Butler Yeats from Sinistrari’s own writings.[xiv] In this sense, Sinistrari’s interpretation of the incubi and succubi is similar to the alien abductors of modern tradition and the daemons of Hellenistic Greek religion. 

They also reflect the beliefs of the alchemists who preceded Sinistrari, especially German-Swiss occultist Paracelsus, who believed in the Aristotelian concept of four elements (earth, fire, water, and air),[xv] as well as the three metaphysical substances—mercury, sulfur, and salt—the finest of which were used by the entities to constitute the more majestic “bodies” of those elemental beings. 

Elementals are referred to by various names. In the English-speaking tradition, these include fairies, elves, devas, brownies, leprechauns, gnomes, sprites, pixies, banshees, goblins, dryads, mermaids, trolls, dragons, griffins, and numerous others. An early modern reference of elementals appears in the sixteenth-century alchemical works of Paracelsus. His works grouped the elementals into four Aristotelian elements: 1) gnome, earth elemental; 2) undines (also known as nymph), water elemental; 3) sylph, air elemental (also known as wind elemental); and 4) salamander, fire elemental. The earliest known reference of the term “sylph” is from the works of Paracelsus. He cautioned that it is harmful to attempt to contact these beings, but offered a rationale in his work, Why These Beings Appear to Us:

Everything God creates manifests itself to Man sooner or later. Sometimes God confronts him with the devil and the spirits in order to convince him of their existence. From the top of Heaven, He also sends the angels, His servants. Thus these beings appear to us, not in order to stay among us or become allied to us, but in order for us to become able to understand them. These apparitions are scarce, to tell the truth. But why should it be otherwise? Is it not enough for one of us to see an Angel, in order for all of us to believe in the other Angels? [xvi]

A book that popularized this concept in the late sixteenth century was the work Le Comte de Gabalis, ou entretiens sur les sciences secrete (“Count Gabalis, or Secret Talks on Science”), which helped the revival of the third-century mystical philosophy based on the teachings of Plato and earlier Platonists known as Neoplatonism. It explained:

The immense space which lies between Earth and Heaven has inhabitants far nobler than the birds and insects. These vast seas have far other hosts than those of the dolphins and whales; the depths of the earth are not for moles alone; and the Element of Fire, nobler than the other three, was not created to remain useless and empty. The air is full of an innumerable multitude of Peoples, whose faces are human, seemingly rather haughty, yet in reality tractable, great lovers of the sciences, cunning, obliging to the Sages, and enemies of fools and the ignorant. [xvii]

“According to Count Gabalis,” Robert Pearson Flaherty explains, “these elementals were—like Sinistrari’s incubi and the ETs of current lore—corporeal and capable of begetting children with humans.”[xviii] This occult concept holds potential for deep deception and near future malevolence, as, according to the doctrine, it was “the original intent of the Supreme God that humans should join in marriage with the elemental races rather than with each other, and the ‘fall of man’ occurred when Adam and Eve conceived children with each other rather than with elemental beings. Unlike humans, elemental beings had mortal souls; hence, they had but one hope of immortality—intermarriage with humans.”[xix] Flaherty compares this to modern ET abduction stories and the messages received by those who are part of the “alien” breeding program:

Through hybridization with humans, ETs of current lore do not seek immortality but rather to avoid extinction. Historian of religions Christopher Partridge describes how the concept of malevolent ETs is rooted in Christian demonology (belief in evil spirits). Here, “ET religion” is used to refer to the positive valorization of ETs, who are portrayed not as fallen angels and scheming demons, but as [like Vatican theologians argue in the upcoming book Exo-Vaticana] our saviors, creators, and (in the hybridization myth) partners in continued evolution and survival.[xx] (emphasis added)

Coming up next: Close Encounters of the Skinwalking, Shapeshifting, Demonic Werewolf Kind

Tuesday, January 22, 2013

Barna: Who's Filling America's Church Pews?

Who's Filling America's Church Pews?
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On a snowy 20-degree day in December, the visitors shiver as they move among vestiges of a long-closed Pizza Hut on this city's struggling main street. A salad bar teeters off kilter. Dust collects on the dismantled facade of a soda dispenser. A few bolted-down tables and chairs remain – usable, but only after a good cleaning.

Yet none of this bothers the three leaders from the Auburn Church, who seem warmed by holy fire to carry out their task: Help transform the pizza joint into something with a bit more piety. Their church has reached capacity, having doubled attendance in the past year. So they've crossed the Androscoggin River to plant a second church, the Ark, in the heart of one of the nation's least religious states.

This won't be worship as usual. Starting early in the new year, a smorgasbord of community services will be served where deep-dish pepperoni used to be the lure. Vegetarian cooking classes and health seminars, hydrotherapy treatments and massage instruction, marriage classes and smoking-cessation clinics – all will be free of charge and led by volunteers. A vegan restaurant will open to bring in revenue. Worship services will begin next spring.

"It's almost like you have to use a place like a Pizza Hut," says Tracy Vis, a new member of the Auburn church. "Some people are not going to be comfortable with traditional church buildings or traditions. But they'll come here and listen to these different messages."

The Ark is symbolic of a transforming religious landscape in New England. Long defined by dominant Roman Catholic and mainline Protestant institutions, the terrain is undergoing a fundamental shift as traditional denominations cope with steep declines in membership and shutter churches and seminaries.

At the same time, evangelical and Pentecostal groups are doing just the opposite. They're expanding their footprint in what statistics show are America's four least religious states: Vermont, New Hampshire, Maine, and Massachusetts. And because more and more Americans today identify with no particular religion, what happens in this land of spiritual free agency could offer insights into the future of religion across the country. The recent changes in New England have been significant:

•Between 2000 and 2010, the Catholic church has lost 28 percent of its members in New Hampshire and 33 percent in Maine. It has closed at least 69 parishes (25 percent) in greater Boston.

•Over the same period, the Southern Baptist Convention (SBC) established 118 new churches in northern New England, according to the 2010 Religion Census. About 50 of them inhabit buildings once owned by mainline churches.

In Puritan New England, Protestant and Catholic churches are declining while evangelical and Pentecostal groups are rising.

Other denominations are growing, too, including Pentecostals: Assemblies of God (11 new churches in Massachusetts) and International Church of the Foursquare Gospel (13 new churches in Massachusetts and Maine). Muslims and Mormons are experiencing membership gains as well.

More change looms on the horizon. In 2013, northern New England will lose its only mainline Protestant seminary and accredited graduate school of religion when the Bangor Theological Seminary closes in May. Three months later, Southern Baptists will open Northeastern Baptist College – the first SBC-affiliated pastor-training college in northern New England – in Bennington, Vt.

"The old establishment is crumbling in the sense that fewer people are going to church and buildings are being sold off," says Todd Johnson, director of the Center for the Study of Global Christianity at Gordon-Conwell Theological Seminary in South Hamilton, Mass. "The old expectations aren't there anymore, and that creates an openness to new brands."

New England's changing religious character comes as religious ties decline around the country. Nearly 1 in 5 Americans (19.6 percent) now says he or she has no religious affiliation, up from 15 percent just five years ago, according to Pew Research Center surveys.

Faith remains strong: More than 90 percent of Americans still believe in God or a universal spirit, according to Gallup research, even as fewer claim a particular religious "brand" or identity. More people are opting not to align themselves with one religious denomination or tradition, but their interest in faith remains keen and creates opportunities for innovators.

"The way people are religious is changing," says Frank Newport, Gallup's editor in chief. "And maybe what's happening up in [New England] is a good indication of what is happening or could happen elsewhere."

Now emerging in the land of Cotton Mather and Robert Frost are religious cultures marked by immigrant experiences and creative worship, with emphasis on good works and personal holiness. It's not entirely what stolid New Englanders are used to, but maybe that's its appeal.

On a December morning, the polished sounds of bongos and electric keyboards emanate from Congregación León de Judá, a 1,500 member church in an ethnically diverse Boston neighborhood. It's a mainline American Baptist Churches congregation, though maybe not one prior generations would recognize.

The 36,000-square-foot complex looks more suited for offices than offerings, but on this day, 500 pack the sanctuary for an upbeat, bilingual service. A high-stepping man leads a praise chorus. Laypeople take turns praying: one in Spanish, then another in English. Dozens approach the stage for prayer. Hands rise and eyelids fall. After an hour, some 75 English speakers representing 15 countries head downstairs to continue worship in their language.

Another 15 go to a window-filled room where a new Anglican Church in North America congregation, started by León de Judá, is gathering for the first time. Ministries here are growing so fast – 500 new members in the past five years – that a 40,000-square-foot building is rising next door to help house it all.

For new members like Ted Best, who emigrated from Barbados 30 years ago, and William Leslie from Dominica (both English-speaking countries), the church's Hispanic roots were no barrier. They like being part of a dynamic congregation that provides outlets for compassion and immigrants' hopes.

"We want to be part of a church that is growing," says Mr. Leslie, who does outreach work for León de Judá, from visiting hospitals to sharing information in subways. "We want to touch the community for Jesus, and this church has advanced that cause."

Much of the church growth in secular New England stems from immigrants and the cultures they create in pursuit of spiritual grounding. Researchers at the Emmanuel Gospel Center (EGC), a Boston-based Christian organization that studies urban ministries, call it a "quiet revival." It is often overlooked because the Religion Census tracks only denominations, yet nondenominational churches account for some of the fastest-filling pews, or folding chairs, as the case may more often be.

EGC data show that Boston has spawned more than 100 Hispanic evangelical churches in the past 40 years, up from just a handful in the 1970s. EGC's census also found 65 Haitian churches in greater Boston, including at least one with more than 500 members.

"A storefront church might not look that big, but they have 100 to 200 people coming each week," says Rudy Mitchell, a senior researcher at EGC. "A big old church might only have 50 people attending even though they have a big building."

Where growth is happening inside traditional denominations, such as at León de Judá, immigrant connections often play a central role. Half of the Southern Baptists' 325 churches in New England are non-English speaking. They worship instead in Spanish, Portuguese, or Haitian Creole.

What's more, internationally minded denominations are benefitting from having built churches, schools, and hospitals abroad for decades. Seventh-day Adventists operate more than 7,800 schools around the world. Thus, Brazilians who immigrate to Massachusetts often plug into a local Seventh-day Adventist church led by an immigrant pastor who knows their homeland and speaks their native language, according to Edwin Hernandez of the Center for the Study of Latino Religion at Notre Dame University in South Bend, Ind.

Immigrant vitality is driving growth in other more secular regions as well. Steve Lewis, academic dean at Bangor Theological Seminary, spent most of his career in Oregon, the sixth least religious state.

"The growth in churches in areas that are generally in decline are coming from ethnic congregations," says Mr. Lewis. "In Portland, Ore., there are churches with Romanians, Ukrainians, Eastern Europeans, and thousands of people go to them. You have churches in decline in that region, but these [ethnic] churches are buying warehouses and remodeling them."

Many of the religious groups with international ties investing in steeples and schools in New England are reaping quick returns. Since relocating from Rhode Island to a long-vacant campus in Haverhill, Mass., in 2008, the Assemblies of God's Zion Bible College has doubled enrollment, from 200 to 400.

"People don't like the aura of past religions in many cases, where the church looks like it's a club," says Charles Crabtree, president of Zion, which will be renamed Northpoint Bible College on Jan. 1. "But when we go out, build churches, and are in the neighborhoods expressing the love of Christ, it's amazing how many people respond."

In New England, Churches that echo the prevailing culture's moral relativism and liberal sensibilities sometimes struggle to differentiate themselves. Yet when a doctrine-minded pastor like Joey Marshall unpacks the Bible, verse by verse, many people yearn for his unflinching message. To accommodate growing numbers, Mr. Marshall's Living Stone Community Church in Standish, Maine, moved from a traditional 50-seat structure to a former paintball facility.

"A lot of people were looking for a church that still preached the Gospel and were having trouble finding a good, solid, Bible-believing church," says Marshall, a Southern Baptist from Tennessee. Former Catholics make up about 40 percent of his flock, he says.

In terms of tactics, Southern Baptists have tapped missionary-minded activists ("catalysts") in the South to galvanize more resources and volunteers especially for "unchurched" New England. They've also hired a full-time staffer to evaluate acquisition opportunities when churches want to sell or donate their buildings.

Two years ago, the SBC's North American Mission Board (NAMB) put 20 percent of its resources into establishing new churches. Now it spends 45 percent on church planting. It's part of a larger effort to focus on urban areas.

"In the 1950s, we pulled out of the cities," says Aaron Coe, NAMB's vice president for mobilization. "But we've since realized the world is a very urban place, and if we're going to make a difference in the generations to come, then we're going to have to seriously engage the cities."

Church activists, of course, ultimately want to impact more than gas prices. In secular areas such as the Northeast, they also strive to "influence the influencers," since the region shapes attitudes nationwide through such channels as education, policy, and media. The Southern Baptists' "Send North America" campaign says church planters "recognize the potential of harnessing the influence of the area" to help spread the Gospel.

While some might even hope the religious incursions in New England would foster a more GOP-friendly atmosphere, church leaders make no such promises. Many see Christians as increasingly willing to accept minority status in America.

"Most of those who believed in the '70s – the whole Moral Majority thing – that there was a chance that America really could become a Christian nation have given that up now," Mr. Wideman says. "They have said, 'We need to begin to think like Christians in the 1st century thought, when they were definitely a minority.' "

Other churches are trying to keep politics as far away from the pulpit as possible – and are thriving. Stephen Um is the Korean-born pastor of the Citylife Church in Boston, a 10-year-old Presbyterian Church in America (PCA) congregation that meets in a hotel and attracts 800 weekly attendees. He ministers to Boston's youthful and professional elite: 35 percent of his half-white, half-Asian congregation has at least one postgraduate degree.

But his ministry focuses on empowering individuals to bear witness, challenge atheist assumptions, and do good works – not change public policy for Christ.

"This is not a political movement," Mr. Um says. "We want to be the best citizens that we can be.... I tell them that the best way for you to have a witness as a Christian in the workplace is to pursue the common good, to work with integrity ... to love your neighbor."

Churches that have equated faith with political activism, in fact, are watching their ranks thin. Lewis, the Bangor Seminary dean, sees emphasis on politics as one reason some mainline denominations have seen their membership decline accelerate in the past 10 years.

"In the mainline denominations, liberalism is dead, but they just don't know it yet," says Lewis, an ordained Methodist elder. "Liberalism has moved so far toward the social consciousness agenda that it's lost its spiritual roots. What they need in the mainlines is a passionate spirituality."

For their part, Roman Catholics haven't complained about religious opportunists encroaching on what's been largely their turf since the late 19th century. One reason is that the Catholic Church will remain the region's largest religious player for many years to come, Mr. Johnson notes. Catholic commitment might even be growing significantly in pockets, he adds, but the signs are hard to notice since they're overshadowed by declining regional numbers.

What's emerging, it seems, is a religious shift whose wider meaning is best measured not so much in terms of political or cultural transformation, but in how faith is practiced. Adherents are flocking to churches where the difference faith makes is concrete and visible. Connections fostered in faith communities are enabling them to live in keeping with their aspirations and nurture freedoms they've come to discover.

Monday, January 21, 2013

The Vatican's "Alien Savior" Plan - Part 5

Petrus Romanus, PROJECT LUCIFER, and the Vatican's astonishing 
exo-theological plan for the arrival of an alien savior.
You only think you know what's coming...

By Tom Horn & Cris Putnam

 On November 28th, 2012, during the third season of “Conspiracy Theory with Jesse Ventura” the TruTV program looked into “human-animal hybrid experiments that supposedly have gone beyond the Petri dish with rumors that a real-life ‘Planet of the Apes’ is being created.” [i]

        The producers had contacted one of the authors of the upcoming book Exo-Vaticana (Tom) late in 2011 with a request for help. They wanted to know whether scientists had secretly crossed the Rubicon with regard to human-animal genetic experiments. Though Tom spent numerous hours as a consultant providing documentation and expert witnesses, he turned down repeated requests to be part of Season 3: Episode 4 “Manimal,” described on Ventura’s website this way: “Science has made major breakthroughs in drug research and transplant technology by experimenting on ‘chimeras’– human/animal embryo hybrids. But these seemingly noble goals may be covering up a much more nefarious purpose – to create half human, half ape super soldiers, paving the way for a real life Planet of the Apes showdown.” (The producers actually offered on three separate occasions to fly Tom to set locations in the United States to meet with Jesse Ventura and the film crew, but he turned them down for reasons that will be revealed later. Conversely, though Tom declined their repeated invitation to be on the show, he did set them up with Professor William B. Hurlbut, Consulting Professor for the Department of Neurology and Neurological Sciences at Stanford University Medical Center and a member of the U.S. President’s Council on Bioethics who will be featured with both of the authors of Exo-Vaticana and over a dozen experts in an upcoming documentary expose on Transhumanism, tentatively scheduled for release in 2013).

Among the scores of research papers, DARPA budget line items, suspect locations where human-animal experimentation ethics may have passed the curtain of acceptability, and media reports that Tom forwarded to the producers was a Reuters news article dated November 9, 2009, titled “Scientists Want Debate on Animals with Human Genes,” which hinted at just how far scientists have come and how far they intend to go with human and animal hybridization. The news piece started out, “A mouse that can speak? A monkey with Down’s Syndrome? Dogs with human hands or feet? British scientists want to know if such experiments are acceptable,” [ii] then continued with revelations that scientists inside Britain were comfortable now with up to 50/50 animal-human integration. The article implied that not all the research currently under design is kept at the embryonic level, and that fully mature monstrosities (like the creature in the 2010 movie Splice) are quietly under study.

            It didn’t take long to surmise if the Reuters article was simply speculating or if indeed there were scientists already experimenting with human-animal creations beyond the embryonic stage. In July, 2011, Britain’s Academy of Medical Sciences (AMS) admitted in a 148 page report how such science is advancing so quickly and being conducted in so many laboratories around the world without appropriate oversight that an international regulatory commission is urgently needed to oversee the creation of these part-human part-animal part-synthetic chimeras. Interestingly, the AMS did not call for a prohibition of the science, but rather an international supervisory body under which the science can fully and officially proceed. In the précis of their analysis they considered “research that involves the introduction of human DNA sequence into animals, or the mixing of human and animal cells or tissues, to create entities we refer to as ‘animals containing human material’” (ACHM). [iii] They then confessed: “Such approaches are long-established, and thousands of different ACHM have been used in biomedical research, yet they have received relatively little public discussion.” [iv] What type beings did Britain’s leading scientists know of or suspect as now secretly under study? From the summary of their paper we find:

Extensive modification of the brain of an animal, by implantation of human derived cells, which might result in altered cognitive capacity approaching human ‘consciousness’ or ‘sentience’ or ‘humanlike’ behavioural capabilities.Situations where functional human gametes (eggs, sperm) might develop from precursor cell-types in an animal; and where fertilisation between human and animal gametes might then occur [yes folks, we are talking here about animals that can conceive from human sperm and give birth to human-animals].Cellular or genetic modifications which could result in animals with aspects of humanlike appearance (skin type, limb or facial structure) or characteristics, such as speech [in other words, Nephilim]. [v]
Only one day after the Academy of Medical Sciences circulated this report, the popular UK Mail Online published a story detailing how in just one instance alone (of potentially tens of thousands):

Scientists have created more than 150 human-animal hybrid embryos in British laboratories. The hybrids have been produced secretively over the past three years by researchers looking into possible cures for a wide range of diseases. The revelation comes just a day after a committee of scientists warned of a nightmare ‘Planet of the Apes’ scenario in which work on human-animal creations goes too far. [vi]

While such chimeras are supposedly destroyed at the embryonic level, experts involved in the field who were interviewed by Reuters admitted “some scientists in some places want to push boundaries.” [vii] In other words, there are most likely Splice-like creatures in laboratory settings now, locations that these scientists have left unmentioned.

Martin Bobrow, professor of medical genetics at Cambridge University hinted why this is the case: “There is a whole raft of new scientific techniques that will make it not only easier but also more important to be able to do these cross-species experiments” [emphasis added]. [viii] One place where researchers may have already considered this research to be so “important” that it justifies pushing those “boundaries” the British scientists alluded to, is the Yerkes National Primate Research Center at Emory University in Georgia (originally located in Orange Park, Florida). It is one of eight national primate research centers funded by the National Institutes of Health, both of which have shown interest in combining animal and human genetics to create a new species.

The Discovery Channel on March 27, 1998 (in an episode of Unsolved History) discussed a report by Dr. Gordon Gallup, a psychologist from the University at Albany, on the Yerkes National Primate Research Center in which he confessed “a human-chimp hybrid was successfully engendered and born [at the center] but was destroyed by the scientists soon after.” [ix]

This should come as no surprise, as Emory’s professors including Rabbi Michael Broyde have argued very recently that Jewish law would support animalized humans so long as the technology produces superior people. In an October 7, 2011 article on the University’s website, Broyde says:

Genetic engineering (GE), in which the traits of different individuals, or animals, are combined, already has resulted in amazing combinations... Jewish law would support similar intentional human-human chimerism, in which the embryonic material of two fetuses is mixed, or human-animal chimerism, in which the cells of a human are mixed with cells of another mammal…. processes and technologies that result in healthy, or healthier, children are intrinsically good and should be embraced, not feared. [x]

Professor Broyde is correct in stating that genetically altering “the traits of different individuals… has resulted in amazing combinations.” In fact, the first known genetically altered humans were born over a decade ago as a result of an experimental program at the Institute for Reproductive Medicine and Science of St Barnabas in New Jersey. An article at that time explained part of the research, saying, “The babies were born to women who had problems conceiving. Extra genes from a female donor were inserted into their eggs before they were fertilized in an attempt to enable them to conceive. Genetic fingerprint tests on two one-year-old children confirm that they have inherited DNA from three adults—two women and one man.” [xi] Concerning these experiments, Dr. Joseph Mercola points out something very important:

Today, these children are in their early teens, and while the original study claims that this was “the first case of human germline genetic modification resulting in normal healthy children,” later reports put such claims of absolute success in dispute [meaning not all the genetically engineered kids were necessarily healthy]. Still, back in 2001, the authors seemed to think they had it all under control, stating:

“These are the first reported cases of germline mtDNA genetic modification which have led to the inheritance of two mtDNA populations in the children resulting from ooplasmic transplantation. These mtDNA fingerprints demonstrate that the transferred mitochondria can be replicated and maintained in the offspring, therefore being a genetic modification without potentially altering mitochondrial function.”

Dr. Mercola continues: “It’s relevant to understand that these children have inherited extra genes—that of two women and one man—and will be able to pass this extra set of genetic traits to their own offspring. One of the most shocking considerations here is that this was done—repeatedly—even though no one knows what the ramifications of having the genetic traits of three parents might be for the individual, or for their subsequent offspring. Based on what I’ve learned about the genetic engineering of plants, I’m inclined to say the ramifications could potentially be vast, dire, and completely unexpected.” [xii]

For those inclined to believe the astonishing report above was an isolated incident, British scientists repeated the same experiments in 2008, and in 2012 the Oregon Health & Sciences University (OHSU) conducted similar research aimed at producing genetically engineered super babies. [xiii] Yet regardless how many times this and other forms of human genetic tinkering have been secretly conducted outside public or congressional review (historical precedence suggests many, many times), it is important to understand how germline genetic engineering as was used in this one example where thirty genetically modified children were created reflects the very modus operandi that fallen angels used with Nephilim—to introduce heritable modifications to the human genotype that give birth literally worldwide to changes in the gene pool through natural propagation.

Dr. Mercola’s concerns are thus highly appropriate in that current GE models on humans carry the same potential as when “all flesh” was corrupted in the Old Testament and had to be destroyed by God. As a result, germline engineering is considered by some conservative bioethicists to be the most dangerous of human-enhancement technology, as it has the power to truly reassemble the very nature of humanity into posthuman, altering an embryo’s every cell and leading to transferable modifications extending to all succeeding generations.

Debate over germline engineering is therefore most critical, because as changes to “downline” genetic offspring are set in motion, the genotype and phenotype (nature, physical makeup, and behavior) of mankind will be altered with no hope of reversal, thereby permanently reshaping humanity’s future. In spite of that, according to “ethicists” like Oxford University Professor Julian Savulescu, not only do we have “a moral obligation” to engineer such people, but embryos that do not meet certain genetic improvements in the future should not be allowed to live. [xiv]
Dr. Richard Seed, a physicist in Chicago went further, warning anybody that has plans of standing in the way of this dream that they had better rethink their opposition: “We are going to become Gods, period. If you don’t like it, get off. You don’t have to contribute, you don’t have to participate, but if you are going to interfere with me becoming a God, you’re going to have trouble. There’ll be warfare.” [xv]

Professors Seed and Savulescu are not alone in their strong beliefs. Dr. Gregory Stock, a respected proponent of germline technology argues that man not only has a moral responsibility to “improve” the human genotype, but powerful new technology now at our disposal for transcending existing biological limitations is making the schemes of transhumanists inevitable if not imminent. “We have spent billions to unravel our biology, not out of idle curiosity, but in the hope of bettering our lives. We are not about to turn away from this,” he says. Elsewhere, Stock does admit, however, that this could lead to “clusters of genetically enhanced superhumans who will dominate if not enslave us.” [xvi]

Thus from the “Human-Ape Army” plans of Ilya Ivanov under Soviet dictator Joseph Stalin [xvii] to the early part of the twentieth century where Adolf Hitler instructed Josef Mengele to perform horrific experiments on live human beings in concentration camps to test their genetic theories, to the U.S. where up until the 1970s more than sixty thousand Americans were sterilized after being deemed of inferior genetic stock, the dream of one day advancing the next step in human evolution through engineering homo-superior has always had its champions. The difference until lately has been the Frankensteinian visionaries lacked biotechnological skills and the public’s will to enable “large-scale genetic and neurological engineering of ourselves.” [xviii]

Today, that has changed, the technology has arrived, and the will to birth a new form of man has at least entered its fledgling state if not secretly advanced altogether. Even the recent Olympics underscored this science, pointing out the specter of clandestinely modified humans. Chinese swimmer Ye Shiwen’s superhuman-like performance led John Leonard, the director of the World Swimming Coaches Association, to describe the 16-year-old’s world-setting feat as ‘suspicious’, ‘disturbing’ and ‘unbelievable’. Authorities who tested Ye Shiwen for drug abuse should have also checked to see ‘if there is something unusual going on in terms of genetic manipulation,’ he said. [xix] Dr Ted Friedmann, chair of the genetics panel of the World Anti-Doping Agency, agreed, saying he ‘would not be surprised at all’ if genetic enhancements were not now being secretly used on humans. [xx]

In other words, Aldous Huxley’s dystopian ‘Brave New World’ is already slipping in under most of the public’s radar. Human pre-natal diagnosis, screening foetal genomes, and designer children were just the first cracks in the dam holding back incremental changes due the human genetic reservoir this century, and experts are now admitting it. This includes the Academy of Medical Sciences mentioned earlier, the same astute science body that more recently joined the British Academy, the Royal Academy of Engineering and the Royal Society to produce a narrower joint study in 2012 titled: “Human enhancement and the future of work” wherein they documented the alarming trend aimed at augmenting humans both cognitively and physically. In this new study, the collaborative team characterized serious concerns over the burgeoning “hybrid age” as having already started and in which the arrival of a new form of man is upon the horizon. What new breeds of hominid do they foresee? An example from page 26 of their work highlights how people could be engineered to have serpentine qualities:

Participants discussed how these kinds of techniques may in the future aid research into the extension of the range of human vision to include additional wavelengths. Examples exist in animals, such as snakes that can detect infrared wavelengths, which might provide a source of research for developing approaches that can be used in humans. Potential applications could be envisaged in the military, but also in other employment, from night watchmen, safety inspectors, gamekeepers, etc, including the possibility of enhanced vision at night. [xxi]

To assure tomorrow’s snake people not only see in the dark but are appropriately plugged into the end-times grid they will serve, the looming reptilian-humans will also have Borg-like “physical and digital enhancements such as cybernetic implants and advanced machine-interfacing technologies” according to the study. [xxii]

Whenever these authors speak on the subject of transhumanism and the looming “human enhancement” era, people are surprised to learn the many ways in which the United States government has committed taxpayer money to institutions such as the Case Law School (Cleveland, Ohio) for developing the actual guidelines that will be used for setting government and public policy around the next step in human evolution through genetic alteration. Maxwell Mehlman, the professor of bioethics at the Case School of Medicine, received nearly a million dollars not long ago to lead a team of law professors, physicians, and bioethicists over a two-year project “to develop standards for tests on human subjects in research that involves the use of genetic technologies to enhance ‘normal’ individuals.”[xxiii] Following the initial study, Mehlman began traveling the United States offering two university lectures: “Directed Evolution: Public Policy and Human Enhancement” and “Transhumanism and the Future of Democracy.” These talks are designed to inform and persuade college students on the need for society to comprehend how emerging fields of science have already set in motion what some are calling “the Hybrid Age,” a time when what it means to be human will be forever changed.

It’s revealing that many of these technocrats admit being influenced by the works of men like Friedrich Nietzsche (from whom the phrase “God is dead” derives) and Goethe, the author of Faust. Nietzsche was the originator of the übermensch or “Overman” that Adolf Hitler dreamed of engineering, and the “entity” that man according to Nietzsche will eventually evolve into. Like the ancient Watchers before them, transhumanists dream of giving life to Nietzsche’s Übermensch by remanufacturing men with animals, plants, and other synthetic life-forms through, among other things, the use of recombinant dna technology, germline engineering, and transgenics, in which the genetic structure of one species is altered by the transfer of genes from another.

While in the United States, George W. Bush once called for legislation to “prohibit…creating human-animal hybrids, and buying, selling, or patenting human embryos,” [xxiv] the prospect of animalized humans “is a subject of serious discussion in certain scientific circles,” writes senior counsel for the Alliance Defense Fund, Joseph Infranco. “We are well beyond the science fiction of H. G. Wells’ tormented hybrids in the Island of Doctor Moreau; we are in a time where scientists are seriously contemplating the creation of human-animal hybrids.”[xxv]  The former chairman of the President’s Council on Bioethics, Leon Kass, may have said it best in the introduction to his book, Life, Liberty and the Defense of Dignity: The Challenges of Bioethics:
Human nature itself lies on the operating table, ready for alteration, for eugenic and psychic “enhancement,” for wholesale redesign. In leading laboratories, academic and industrial, new creators are confidently amassing their powers and quietly honing their skills, while on the street their evangelists [transhumanists] are zealously prophesying a posthuman future. For anyone who cares about preserving our humanity, the time has come for paying attention.[xxvi]

Even so, from this part forward in this series, things start getting really interesting.

Coming up next: But are "they" involved with "them"?

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