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UFO REVELATION 10 by Dr. Barry Downing PDF Print E-mail
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Tuesday, 02 August 2011
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Dr. Barry H. Downing



While the dominant theme of conservative Protestant UFO theology is that UFOs are demonic, a second view is that they are “fallen angels.” At first glance, there might not appear to be much difference between the two theories: both are bad news, pick your poison. But if we carefully explore the “fallen angel theory,” we will see that it opens no small Pandora’s Box for the demonic theory, and perhaps for biblical theology as a whole. Furthermore, it would appear that the scientific evidence fits the “fallen angel” theory better than the “demonic” theory.

One of the main proponents of the fallen angel theory is Chuck Missler, who along with Mark Eastman, is author of the book Alien Encounters: The Secret Behind the UFO Phenomenon (1997). Missler gets high marks from Dolan and Zabel for his knowledge of the scientific evidence for the UFO mystery. [Patrick Heron, in books such as The Return of the Antichrist and the New World Order(2011), likewise believes Genesis 6 offers important end times clues in regard to fallen angels, and their connection to “the beast” of Revelation. There is at this time no firm agreement among conservative authors concerning how the “Nephilim” and fallen angels of Genesis 6 are to be understood, but there is considerable ongoing discussion.]

Dolan and Zabel say “Charles (Chuck) Missler is one of the world’s leading Christian ufologists. He is a graduate of the United States Naval Academy, Air Force flight training, and holds a UCLA Masters Degree in Engineering. He also knows as much about UFOs as most non-Christian ufologists. He is well informed about their history, the cover-up, and specific cases. He knows about the testimony from astronauts, radar controllers, and jet pilots. He simply explains UFOs and aliens through the lens of Biblical interpretation as inter-dimensional beings that have a physical reality.” (A.D., p. 255)

The main advantage of the fallen angel theory over the demonic theory is that it accepts the physical nature of the UFO phenomenon with ease, rather than trying to dismiss it, as Bates and the other demonic theory writers generally try to do.

The key text for Missler is Genesis 6 which Missler quotes at length: “And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose……There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.” (Genesis 6:1, 2, 4, Missler, p. 205)

Missler points out that most ancient translations called the sons of God angels, especially the Greek translation of the Old Testament, the Septuagint, which was the resource used by New Testament writers. These few verses from Genesis seem to be a sparse basis for a strong link between the Bible and modern UFOs. But there is further non-canonical evidence that Missler finds compelling.

The Book of Enoch also clearly treats these strange events as involving angels. Although this book was not considered a part of the ‘inspired’ canon, the Book of Enoch was venerated by both rabbinical and early Christian authorities from about 200 B.C. through about A.D. 200 and is useful to authenticate the lexicological usage and confirm the accepted beliefs of the period. The Biblical passage refers to supernatural beings [Missler’s italics] intruding upon the planet Earth. (There are alternative interpretations of this, which we will examine shortly.)” (Ibid)

Missler then goes on to make several connections in the Genesis text. He points out that the Hebrew word “Nephilim” translates “the fallen ones,” and by mating with human women, the angels produced “unnatural offspring, the Nephilim, were monstrous and they have been memorialized in the legends” and myths of every ancient culture, including the “demigods” of ancient Greece.

Missler has a heading, “The Gene Pool Problem,” based on Genesis 6:9, “These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.” The perfection in generations, says Missler, is a genetic statement. “This term is used of physical blemishes, suggesting that Noah’s genealogy was not tarnished by the intrusion of the fallen angels. It seems that this adulteration of the human gene pool was a major problem on the planet Earth, and apparently Noah was among the few left who were not thus contaminated.” (p. 207)

Missler begins chapter 10, “The Return of the Nephilim,” with this biblical reference from the words of Jesus, “And as it was in the days of Noah, so shall it be also in the days of the Son of man.” (p. 203) The flow of divine history for Missler seems to be that the fallen angels created genetic and moral problems before the flood of Noah, and Jesus suggested that there would be another “Noah” time before his second coming. Since many modern UFO abductions seem to involve the taking of sperm samples, and removal of eggs from female abductees, we may have the fallen angels back, doing some kind of interbreeding again. That might mean the second coming of Christ is near.

Through the rest of his book, Missler draws on UFO writers like Jacques Vallee and John Keel, who focus on the deception and “trickster” dimension of the UFO phenomenon, and in this sense he is in unity with the “demonic” theory proponents like Wilson, Weldon, Dailey and Bates. There is concern about being under a “strong delusion,” and being taken in by false Christs, and the antichrist.

But Missler is aware that his view is different from the demonic view. “Most students of the Bible tend to assume that the demons of the New Testament are equivalent to the fallen angels. Angels, however, seem to have the ability to materialize, etc. (that is, except those which are presently bound in Tartarus). In contrast, the demons seem desperate to seek embodiment. Angels and demons seem to be quite different creatures.” (p. 213)

Gary Bates, well aware that the “fallen angel” theory does not fit well with the demonic theory, has a long discussion at the end of his book, in which he says, “even among Christians, the meaning of this passage is sometimes hotly debated. There are probably four major views regarding the expression ‘sons of God’ in Genesis 6, with some surprising connections to UFOlogy. “ (Bates, p. 351) The views include the fallen angel view, the descendents of Seth, kings of the earth seen as gods, or humans possessed by demonic fallen angels. Bates does not openly dispute Missler, but by offering several alternatives, he weakens the fallen angel view.

Of course Bates is well aware that those like Erich von Daniken, and Zechariah Sitchin, have used the Genesis 6 text to argue that space aliens have been involved in a breeding program, directing the development of human life on earth. (p. 350)


The fallen angel theory has some advantages over the demonic theory, in that it explains the physical nature of UFOs better, and the suggestion of abduction UFO researchers like Budd Hopkins and David Jacobs that the aliens are involved in some type of genetic or cross breeding experimentation with humans seems somewhat consistent with the fallen angel theory.

The “disconnect” between the fallen angels and modern abductions with sexual content is that the fallen angels in Genesis saw that “the daughters of men were fair,” and took them as wives for what seem to be normal human reasons—the joy of sexual union. In modern UFO cases, there are rarely reports of sexual unions, but rather instruments are used to extract sexual material from humans, and perhaps use this material in some type of incubation device. Sexual pleasure does not seem to be part of the story. (There are rare stories of sexual union with aliens, as in the case of Brazilian farmer Antonio Villas Boas who in October of 1957 reported being abducted from his tractor, taken aboard a UFO where he had sexual union with a beautiful, but not quite human, woman.)

Missler also describes these fallen angels as “supernatural,” and as I have already said, I believe that eventually Protestants will see that the concept of the supernatural needs further study. Supernatural is not a biblical word, nor is there anything the “fallen angels” do in Genesis 6 to prove they are supernatural, whatever that word may mean to Missler. For contrast consider the angel that appeared to Gideon; the angel made consuming fire come from the tip of his staff, and then ”the angel of the Lord vanished from his [Gideon’s] sight.” (Judg. 6:21). Or again in the case of the angel appearing to Manoah and his wife, after Manoah prepares an offering, “when the flame went up toward heaven from the altar, the angel of the Lord ascended in the flame of the altar while Manoah and his wife looked on; and they fell on their faces to the ground.” (Judg. 13:20) The Genesis 6 “sons of God” show none of these signs. In addition, there is no UFO reported in the Genesis 6 passage, so connecting this passage to UFOs is very tenuous, to say the least. Furthermore, I do not think that the Missler argument that the flood of Noah served to get rid of a bad gene pool fits well with the Parable of Wheat and Tares of Jesus. Jesus seems to say, and modern DNA science would suggest, that the whole human race has a gene pool that is contaminated by a drive to dominate, which Jesus sees as a Satanic drive. In fact, it is the drive to dominate that leads Caiaphas and Pilate to crucify Jesus.

The Missler book was published in 1997, almost 30 years after mine, but like Dailey, there is no mention of my book, either to approve of my book, or refute it. Missler clearly knows his Bible well, and therefore even if he had not read my book, he would know that the “pillar of cloud and fire” seems very much like a UFO, but I find no comment on it in his book. In fact, Moses is mentioned only twice in his whole book, and the key to the Jewish faith is not Genesis 6:1-4, but rather the Exodus. That is where the core of Jewish revelation occurs. The fallen angel theory in Missler’s hands seems very much to strain at gnats (Genesis 6:1-4), and then pretends there is no camel in the living room. ( Exodus 13:21,22; sorry about the mixed metaphor.) I do not know why Missler did not simply argue for a dualism, that some UFOs may carry fallen angels, while other UFOs may be a sign of the presence of Christ and his angels, who for the present time, are willing to let the fallen angels torment planet earth, to lead us to repentance. Missler is well aware of the physical nature of the “good angels” in Genesis. (p. 211) But he does not even speculate on the possibility that some UFOs might carry the angels of God.

I suspect that the fallen angel theory makes some conservative Protestants like Gary Bates nervous on the grounds that people who are not Christian are more likely to see the von Daniken view of Genesis as correct, rather than the Missler view. We live in a scientific age, an age that doubts the supernatural. It would make more scientific sense to suppose that if “higher beings” from somewhere else were involved with human women, perhaps some type of cross breeding program was under way, not fallen angels “misbehavin.”

It is not surprising that we find these words on the back cover of Missler’s book. “Behind the hype, the hoaxes, and the government disinformation lies a reality so astonishing that the original publisher was too shocked to follow through with this book.” The original publishers were probably not so much “shocked” as not wanting to tar their publishing reputation. In that sense, I very much see Chuck Missler as a brother.


So far as I know, there is no published book with the title “The Satanic Theory of UFOs.” But as Chuck Missler pointed out, as some Christians confuse demons and fallen angels, I believe many conservative Christian writers confuse the Satanic with demons and fallen angels, although there is of course some overlap.

Satan or the devil makes a first brief appearance in 1 Chronicles 20:1, as a being who tempted David, but really only becomes a defined character in Job. The dating of Job is uncertain, perhaps around 750 B.C. Scholars are not sure when the book reached its current form, but we need to see that Satan as a testing angel of God came into Jewish thinking well after the Exodus, which may date before 1200 B.C. In the story of Job, God allows Satan to put Job into a kind of faith contest, which some religious skeptics see as a primitive game in which God and Satan make a bet or wager at Job’s expense. Those of us who are trying to interpret the modern UFO mystery in light of Scripture seem to be very much in some kind of faith contest, not of our own creation.

Before Job, God was often understood to do his own testing. Thus it was the angel of God who through Moses confronted Pharaoh, and challenged Pharaoh to let Israel go. The angel of God brought all kinds of plagues on Egypt, and God tells Moses that “you may tell in the hearing of your son and of your son’s son how I have made sport of the Egyptians and what signs I have done among them; that you may know that I am the Lord.” (Ex. 10:2) Not only does God test the Egyptians, but Israel is tested in the wilderness. They find themselves without food and water after crossing the Red Sea, and they wish they were back in Egypt. Manna drops from the sky, Moses draws water from a rock. At Sinai, commandments are given, sometimes Israel disobeys, and is punished. But the whole purpose of God in the Exodus is explained in these words from Moses to Israel: God “led you through the great and terrible wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water, who brought you water out of the flinty rock, who fed you in the wilderness with manna which your fathers did not know, that he might humble you and test you, to do you good in the end.” (Deut. 8:15, 16)

Thus the theme that God puts us through testing, to reward us in the end (with Promised Land), is not just a theme from Job, it is an Exodus theme. And the Apostle Paul confirms this as the theme of those who endure the cross with Christ. Paul says, “I consider that the sufferings of the present time are not worth comparing with the glory that is to be revealed to us.” (Rom. 8:18) Our lot on earth is testing, suffering, but our destiny is a heavenly promised land.

Satan is the angel of God that tests us. We see this at the beginning of the ministry of Jesus, when we find that “Jesus was led up by the Spirit into the wilderness to be tempted by the devil.” (Mt. 4:1) Jesus was led by the Spirit as Moses was led into the wilderness by the pillar of cloud and fire, the Exodus UFO. Jesus was led into testing, as the Jews were led into testing.

And Jesus taught us to pray, “Lead us not into temptation,” because this is the world we live in, the Satanic is always here, within the biological drives of human flesh, programmed as it were by our DNA. We have a genetic drive to deceive and dominate those around us.

Where is the Satanic? It is in our desire to put the needs of the flesh ahead of the needs of the spirit, our bodily desires ahead of the will of God. We find Jesus is tempted to turn stones to bread, to meet his biological need for food. But he responds, “Man shall not live by bread alone.” (Mt. 4:4) The third temptation was to bow down and worship the devil, and Jesus responded, “Begone, Satan, for it is written, ‘You shall worship the Lord your God and him only shall you serve.’” (Mt. 4:10)

Notice that the first and third temptation seem very related to biological drives for food first, and then for power and control of territory, acting on the “territorial imperative” of the “beast” in all of us. The implication of this temptation is that with his divine power, Jesus would be the supreme warrior, who could conquer all the kingdoms of the earth. The temptation of leaping from the pinnacle of the temple seems to be the yearning of the ego for adoration, to be worshipped in God’s place, which of course was exactly what made Satan the adversary of God, and is related to the original sin of Adam and Eve.

In light of the biblical understanding of God as not only our creator, but our tester, whether directly as in the Exodus, or through a “testing angel like Satan,” how might we view some of our modern close encounter cases? One of my Christian friends is Rev. Michael J.S. Carter, author of the book Alien Scriptures: Extraterrestrials in the Holy Bible (2005). We have been friends for more than ten years, brought together by the challenge of understanding the UFO mystery in our time.

Carter experienced a series of bedroom visitations over a period of several months. The first meeting was with a being in a silver suit, and he had trouble sleeping out of fear the being would return, which it often did on the date of a full moon. On one occasion when he was in bed, “I felt a weight on my back as if someone or something was sitting on it. I could hardly breathe! I was paralyzed and could not open my eyes. I was terrified and I tried to calm myself by telling myself that it was just them visiting again. (Even today, I still have an initial feeling of fear when I get a visit). While paralyzed with this weight on my back, I was mentally shown a picture of a being that I can only describe as Spiderman-looking, except that this being was green and scaley with yellowish cat-like eyes. I heard a voice whisper in my ear saying, ‘you’re going to be rich and famous’ (this has yet to happen by the way). I forced myself up by sheer will and forced open my eyes. To my astonishment, I watched this being simply walk through my window and outside of the building. I lived on the 15th floor at the time.” (p. 27-8)

How are we to understand a report like this? If as I believe, all things are under the lordship of Christ, how do I make sense of this story? Carter and I, by the way, do not agree on how to interpret all the issues the UFO challenge gives us. But we agree that we need to face what is going on.

Certainly, there are aspects of his encounters that seem evil. We might suppose his fear is a sign that he is dealing with an evil force. But notice how the Bible describes one divine encounter: “As the sun was going down, a deep sleep fell on Abram; and lo, a dread and great darkness fell upon him.” (Gen. 15:12) When the light from the angel of the Lord shone on the shepherds to announce the birth of Jesus, “they were filled with fear.” (Lk. 2:9) Thus Carter’s fear response seems natural, and similar to the human response to biblical divine encounters.

The physical nature of the beings might suggest they are “fallen angels.” Or they might be “space beings” that have abilities we do not understand. But there is this issue. Those like Whitley Strieber, author of Communion, and others who go through multiple contacts--how are we to understand these modern “chosen people” who are contacted, for good or for evil, by another reality?

There is a biblical story of Jacob that may be helpful here. Jacob had cheated his brother Esau out of his father’s blessing, had been separated from Esau for years, and was on his way home, seeking reconciliation with his brother. Jacob sent his wives on ahead one night, and was left to sleep alone. “And Jacob was left alone; and a man wrestled with him until the breaking of the day. When the man saw that he did not prevail against Jacob, he touched the hollow of his thigh; and Jacob’s thigh was put out of joint as he wrestled with him. Then he said, ‘Let me go, for the day is breaking.’ But Jacob said, ‘I will not let you go, unless you bless me.’ And he said, “What is your name?’ And he said, ‘Jacob.’ Then he said, ‘Your name shall no more be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.” (Gen. 32:24-28) Jacob’s own conclusion was he had seen God face to face. But the role of the stranger in the night seems very much like a Satanic role, for the being is clearly in an adversarial role with Jacob. The Jacob story appears before Satan became a figure in Jewish literature. But the theme of Jacob wrestling is the theme of Job: we go through bad trials, and are blessed in the end. It is the theme of the Exodus, wilderness journey, followed by Promised Land, and the story of Jesus, crucified, and raised from the dead.

I would not want to go through what Michael Carter has gone through in his close encounters. Yet it seems clear that these encounters have shaped who Michael now is, as Jacob’s encounter reshaped not only his self understanding, with a new name, but it became the name of the whole people of God. The alien being promised Michael that he would be “rich and famous,” which Michael is not. Is this Satan, the father of lies, speaking to Michael? Or might the alien promise refer to the Resurrection to come, when our true identity in Christ is revealed?

Missler better than those who argue for the demonic point of view understands the complexity we face. He says, “Because of Satan’s sinister nature, many people naturally believe that his physical appearance is evil. However, because of Satan’s supernatural ability to change his external form, he could take on a very pleasing, attractive, and even reassuring external form while remaining, in essence, the most evil entity in the universe! It is interesting that when Antonio Villas-Boas was abducted in 1957, he described the female alien entity he encountered as the ‘most beautiful’ creature he had ever seen!” (p. 245)

How then are we to read the Michael Carter experience, since one of his aliens had a “Spiderman” appearance? If the aliens are beautiful, does this mean they are Satanic, but if ugly, angelic? Should we link ugly aliens to Christ, who in the prophecy of Isaiah has “no form or comeliness that we should look on him, and no beauty that we should desire him. He was despised and rejected by men…as one from whom men hide their faces he was despised, and we esteemed him not.” (Is. 53:2.3)

Or in the end of the day, do we have to look deeper than appearance to understand the

reality” behind the appearance? Carter goes on to say that he was eventually led to a form of healing called “Reiki,” and that his asthma, an affliction since childhood, lessened. Even more, he was convinced that he had healing gifts, and enrolled in seminary in New York, and became a hospital chaplain.

I know much of Carter’s story will seem “New Age” and “occult” in many of its dimensions to Christian conservatives. But I think we need to be careful to distinguish what may be an outpouring of the Holy Spirit in our time on one hand (Acts 2:15-18), and the occult on the other hand. One interesting aspect of Carter’s experience is he is black, and he says, “I cannot tell you how many books and articles I have read which indict the so-called ‘Grays’ or ‘Reptillians’ as sinister or evil, while embracing the blond blue-eyed ‘Swedes’ or ‘Pledians’ as benevolent and loving. These portrayals may or may not be true. Intergalactic racism is a very real phenomenon in my humble opinion and needs to be called out when it is evident. After all, we humans can be pretty xenophobic when it comes to the so-called ‘other.’” (p. 29)

Speaking of welcoming the other, the stranger, where has the voice of the church been? Jesus said, “I was a stranger, and you welcomed me.” (Mt. 25:35) Neither the church, nor the world, has welcomed our UFO strangers. Might we be entertaining angels unawares? Or at the very least, God’s testing angels?



The point at which the danger of UFOs and the Satanic is clearly evident is in relation to what Dolan and Zabel call the “Breakaway Group.” They say, “When Disclosure finally comes in the future, it will reveal the existence of a group that has pulled the strings on the UFO secret for years. It probably has a name, one that we are unaware of now, that will be exposed and become infamous. That name is probably not the Bilderbergers, the Council on Foreign Relations, the Free Masons, or even Majestic.” (p. 94) Whatever the name of the group, it will probably be international in scope, in some sense beyond the reach of any of our elected officials, including the President of the United States.

Dolan and Zabel say, “Let us hope that those people in the Breakaway Group who are dealing with the presence of the Others now and have been for so many years, are doing so in a way that is responsible to humanity as a whole. For at the present time, we have no way of knowing whether this is so, and no way of holding them accountable to the people.” (p. 95)

If my imaginary alien Zorg does exist, in some real sense, and a secret human group is in verbal contact with the aliens, then the question is: What have the aliens offered to give us?

And what do they expect back in return, if anything? And what will we do with any “alien gifts?”

Richard Dolan is one of several UFO researchers who believe some aliens either look naturally human, or can make themselves look human. This means the aliens could infiltrate key positions in society and we would not even know it. (Dolan and others responded to the question, “The aliens that look just like us or make themselves to look just like us—how integrated do you think they are in our society?” “The Big Questions,” MUFON UFO Journal, July 2011, p. 8.) The biblical view of angels is that they can seem very human, and can live in our society without being noticed. The three men who visited Abraham and Sarah were not known to be angels until after they left. (Gen. 18) The idea that we might entertain angels unawares assumes angels look human. (Heb. 13:2) When angels are distinguished from humans, it is often by their clothing. (Matt. 28:3; Acts 1:10) Thus we have a right to suppose that the angels of God may be living among us, but without our knowledge. Thus the conclusion of some UFO researchers that modern “aliens” are also living among us is shocking to Christians only because we have stopped believing the angels of God are still doing what they did in biblical times. But might we have a mixture of good and fallen angels living among us? If so, how would we tell the difference?

Those like Dr. Stephen Greer are sure that the aliens have given us the knowledge of anti-gravitational power, and with knowledge of this power, we can now run our technological society with pollution free energy. We no longer have to power modern culture with fossil fuels. Some researchers believe the “Breakaway Group” is holding back the secrets of this new power because they are so invested in profits from oil.

The second issue is that the “abduction phenomenon” indicates that the aliens have tremendous psychological power, they can take over the minds of abductees, they can make the abductees forget their experience. The aliens can control our psychological “reality,” and turn it into fantasy.

What this means is, humans with alien technology, and alien paranormal powers, could control the world, and we would have no power to resist.

Here is the danger, it is the danger the Devil offered to Jesus to control all the kingdoms of the world “if you will fall down and worship me.” (Mt. 4:9) As I have shown in UFO REVELATION 8, our animal drive to dominate is so much a given in human politics that I do not believe any secret “Breakaway Group” would be able to resist the temptation to use their power in an evil way. And any aliens/fallen angels who offered humans power to rule the whole world would very much be serving in the role of Satan.

The Apostle Paul understood that there are false apostles who disguise themselves as apostles of Christ, “And no wonder, for even Satan disguises himself as an angel of light.” (2 Cor. 11:14) The original temptation of Eve in the garden was to “upgrade her power,” to be more like God. The serpent said of the forbidden fruit, “For God knows that when you eat of it your eyes will be opened and you will be like God, knowing good and evil.” (Gen. 3:5) If Zorg and his friends offer power to a secret group, which would enable that group to control the world, I cannot imagine any human group turning down the offer. Only if the Servant voice of Christ was in the Breakaway Group could the offer be resisted. And I suspect that whatever the name of the Breakaway Group, it follows the laws of the flesh, the spirit of antichrist, not the laws and spirit of Christ. But the bottom line for all Christians is not to have the right “theory” about the aliens, what we need to know is what is going on. We need our modern Pharaohs to confess the truth. If they do not willingly confess, then I hope God forces a confession from them. I believe it is in God’s power to force such a confession. He forced a confession from Pharaoh in Egypt, and God can make sport of our modern Pharaohs. I hope all Christians long to see the glory of God as UFO REVELATION unfolds.

Dr. Barry H. Downing

July 31, 2011

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1574&Itemid=9 Part 1

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1593&Itemid=9 Part 2

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1593&Itemid=9 Part 3

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1621&Itemid=9 Part 4

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1621&Itemid=9 Part 5

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1646&Itemid=9 Part 6

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1659&Itemid=9 Part 7

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1662&Itemid=9 Part 8

 http://thestrongdelusion.com/index.php?option=com_content&task=view&id=1665&Itemid=9 Part 9

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1. 02-08-2011 16:34

Something I agree with
I find Dr. Barry Downing's writings so eye opening and encouraging at the same time. I have read Barry's book "The Bible and Flying Saucers" and I for one agree with what he has to say. The good news is that one day soon, we will all know the truth of the matter. I think fear plays a big part in what people believe or don't believe. Sorta like, "Oh my God, what would people think of me if they found out I believed that?" Anyway, thanks for what you have been sharing with us Barry, I appreciate it. God Bless you.

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