Watch this on Rumble: https://rumble.com/v76cb74-chris-bledsoes-ufo-of-god-a-biblical-test-of-the-spirits.html
Synopsis
In UFO of God, Chris Bledsoe recounts a series of encounters involving luminous orbs, apparent warnings, and what he describes as healing mediated through a presence he calls “the Lady.” Some Christians have suggested these experiences may be aligned with Jesus Christ or the work of Heaven. This broadcast does not attempt to deny testimony or dismiss the possibility of a genuine supernatural encounter. Instead, it asks a different question: when a presence can be asked for, responds to intentional requests, and appears to act through a human conduit, how should believers evaluate the authority behind that interaction?
Drawing directly from Bledsoe’s published account, this show examines the book’s central claims alongside the patterns of divine messengers and healing found in both the Ethiopian Tewahedo canon and the King James Bible. Scripture records dreams, visions, and angelic interventions given to ordinary people, but it also instructs believers to test the spirits. This examination focuses on authority chain, identification, and confession rather than appearance or perceived benefit, moving the conversation from unexplained experience to doctrinal discernment. The goal is not to attack a person’s story, but to consider whether Christians should assume that every responsive presence of light is from Heaven — or test the spirit behind it.
Monologue
There was a time when the unexplained could remain unexplained without demanding a decision from the soul. A strange light in the sky could be dismissed as weather, as coincidence, or simply as something not yet understood. It could remain a curiosity — a question for scientists, a story for families, a mystery for another day. But the moment an experience begins to answer back, the moment it appears to respond, to guide, or to intervene, it stops being a spectacle and becomes a relationship.
And relationships require trust.
Tonight, we are not dealing with a distant object crossing the night sky. We are dealing with testimony that describes interaction. Testimony that speaks of warnings, of communication, of healing that appears to occur through a human agent after an appeal is made to an unseen presence. In the pages of UFO of God, Chris Bledsoe describes encounters that move beyond observation into something participatory — something that appears to engage with intention, respond to request, and act with purpose.
For many, the instinct is to interpret the beneficial as the divine. If something heals, it must be good. If something guides, it must be sent to help. If something shines, it must come from the light. But scripture does not permit that assumption. The Bible records encounters with angels, with visions, with dreams that changed the course of nations. It also records that not every messenger is what it first appears to be.
So the question before us is not whether something happened. The question is what to do when an experience crosses the line from unexplained into responsive. When a presence can be asked for, when it appears to answer, when it becomes involved in the healing or direction of a life, curiosity alone is no longer enough. Because the Christian is not commanded to explain every wonder, but to test every spirit.
And that is what we will do tonight — not to deny testimony, but to examine authority.
Part One – What the Book Actually Claims
Tonight’s examination begins with a simple but necessary step: defining what Chris Bledsoe’s own book is asking the reader to believe.
Because if the only claim being made were that unexplained lights appeared in the sky, there would be nothing for the Church to examine doctrinally. Strange aerial phenomena, even when witnessed by multiple people, remain within the realm of observation. They may be mysterious, unsettling, or even meaningful on a personal level, but they do not automatically require a theological response. The Christian is not commanded to interpret every anomaly in the heavens as a spiritual encounter.
But UFO of God does not stop at observation.
Within its own pages, the phenomenon is framed not as something distant or indifferent, but as something that interacts. The text introduces the idea that these encounters are linked to human consciousness and intention, grouping them alongside experiences such as spontaneous healing, remote viewing, and near-death states under a shared participatory factor. The implication presented to the reader is that this is not merely something seen, but something engaged.
In other words, the phenomenon is described as responsive.
That distinction matters, because a responsive presence implies awareness. Awareness implies intelligence. And intelligence that responds to human appeal moves the conversation from unexplained sighting into relationship. Once a presence is no longer passively observed but actively engaged, the experience begins to resemble communication rather than coincidence.
From there, the narrative progresses beyond lights into warnings, guidance, and intervention. The book describes moments in which intelligible phrases are reportedly received through a device, including warnings related to a public figure’s safety during a scheduled visit. The experience is no longer framed as atmospheric or mechanical, but as directed — carrying intent and urgency.
At this stage, the phenomenon is presented as something capable of providing information.
Later chapters move further still, introducing a presence referred to as “the Lady,” who is described as acting through the author as a conduit of healing. The text recounts situations in which this presence may be asked for and may respond to requests for interaction. The experience now includes mediation, where an unseen agent is believed to operate through a person to produce an effect that appears beneficial.
The phenomenon is no longer simply seen. It is addressed.
This is the turning point that makes a doctrinal examination necessary. Because once an experience includes communication, guidance, healing, or mediation through an invoked presence, the Christian is no longer dealing only with testimony about what happened in the sky. The Christian is being asked, implicitly or explicitly, to consider the source of an interaction that behaves with purpose.
And when an experience begins to function in that way — when it responds, guides, or heals — scripture gives the Church a responsibility that goes beyond curiosity.
It commands discernment.
Part Two – Consciousness as the Operating Model
As the narrative in UFO of God develops, the phenomenon being described is not treated as a distant object moving through physical space, like a plane or a satellite passing overhead. It is treated as something that may interact with awareness itself — something that appears to notice, to respond, and in some cases to act in coordination with the observer’s internal state.
Within the text, these encounters are grouped alongside experiences such as spontaneous healing, remote viewing, and near-death events, suggesting that they may share a common factor related to human consciousness. The implication presented to the reader is that what is being encountered is not simply an external occurrence that can be measured with instruments alone, but an experience that may be influenced by perception, emotional appeal, or deliberate intention.
In this framework, the phenomenon is no longer passive.
It is portrayed as participatory.
Rather than appearing randomly or without regard for the observer, the text suggests that interaction may be linked to attention itself. Requests for engagement are described as being followed by manifestations. Moments of distress or appeal are associated with perceived intervention. The experience begins to take on characteristics of communication rather than coincidence, as if the presence is aware of and responsive to those who attempt to engage with it.
This matters for the Christian listener, because scripture does record moments in which God responds to prayer, repentance, or cries for help. But in those moments, the response is understood to originate from God Himself, acting according to His will and timing, not from a presence that may be engaged through technique or intention alone.
In the biblical pattern, the believer petitions God.
God chooses when and how to act.
Here, the text introduces a model in which the phenomenon appears to act in coordination with human appeal, where requests for interaction may be followed by immediate manifestations. The presence is not only seen, but addressed — and the address is described as producing a response that appears purposeful.
That is the shift.
Because once an experience appears to move in step with human intention, the conversation is no longer limited to physics, astronomy, or atmospheric explanation. It enters the realm of relationship. A presence that answers is no longer an object. A presence that guides or intervenes is no longer a mystery of motion.
It is something that behaves with awareness.
And when an unseen intelligence begins to respond to requests, offer guidance, or appear to participate in healing, the Christian is no longer observing an anomaly in the sky. The Christian is engaging with an agent whose authority must be examined.
Scripture does not command believers to explain every wonder.
It commands them to test the spirit behind it.
Part Three – The Philadelphia Warning Narrative
As the account progresses, the experience moves from personal encounters into an event that the author presents as having public implications. The book describes the use of a recording setup placed within a burned-out tree, where intelligible phrases were reportedly captured during an investigative session.
Among the phrases described were words indicating danger to the pope, followed by references to Philadelphia and to Congress. These were not presented as vague impressions or symbolic dreams, but as clear warnings believed to be connected to an upcoming visit by a public figure. The experience is framed as a form of directed communication, carrying urgency rather than general curiosity.
At this point in the narrative, the phenomenon is no longer limited to lights in the sky or personal intuition. It is portrayed as something capable of delivering specific information tied to real-world events. The warning is interpreted as actionable, leading to a rapid escalation in response from those involved.
The book recounts that travel to Philadelphia was arranged shortly thereafter, allowing the author to meet with individuals who were themselves interested in investigating the source and meaning of the message. What began as an encounter in a rural setting is now presented as intersecting with national-level security concerns and scheduled diplomatic activity.
The experience shifts from private testimony into investigative action.
Rather than remaining within the realm of personal meaning, the message is treated as intelligence that may require verification or intervention. This transition introduces a new dimension to the phenomenon: it is no longer simply perceived, but interpreted as capable of warning against a specific threat.
From the Christian perspective, this is the point at which caution must increase. Scripture records instances in which God warned individuals of impending danger through dreams, visions, or messengers. These warnings often carried instructions for protection or escape. But in every recorded case, the authority behind the warning was either explicitly divine or mediated by a messenger who identified themselves as sent by God.
Here, the warning is presented as emerging from a process associated with the phenomenon itself.
The message is not described as a dream given by God, nor as a vision delivered by a named angel. It is received through an investigative setup and interpreted as originating from an unseen intelligence capable of conveying information about future events.
Once an experience moves into predictive or advisory territory, the stakes change. The presence behind the message is no longer merely observed. It is consulted.
And consultation implies trust.
When trust is extended to a source that offers guidance or warning, the Christian must determine whether that source stands within the authority chain revealed in scripture, or whether it represents something whose origin has yet to be tested.
Because a message that appears helpful is not necessarily a message that is authorized.
Part Four – Remote Viewing and the Identified Choke Point
Following the reported warning connected to the papal visit, the narrative describes a further attempt to understand and verify the information that had been received. The experience is no longer confined to recording or interpretation. It becomes an investigation involving individuals with prior involvement in unconventional research programs.
According to the account, sessions were conducted in which participants attempted to gather additional insight into the nature of the potential threat through what is described as remote viewing. This process, which has been explored in various experimental and classified contexts over past decades, is presented in the book as a means of perceiving or identifying details related to distant or future events without direct physical observation.
During these sessions, attention was reportedly directed toward the pope’s scheduled route in Philadelphia. The goal was not to confirm the existence of the phenomenon, but to determine whether the earlier warning might correspond to a specific location within the planned itinerary.
The outcome described in the text pointed toward the Ben Franklin Bridge as a possible choke point — a location through which movement would be constrained and where vulnerability might be increased due to crowd density or limited escape routes. This identification is presented as the result of focused inquiry rather than chance.
At this stage, the phenomenon is no longer functioning solely as a source of encounter.
It is contributing to analysis.
Information believed to originate from the earlier message is now being examined through a secondary process, with the intention of identifying actionable details tied to public safety. The presence behind the initial warning is effectively treated as an informant whose message may be clarified through additional methods.
From a Christian perspective, this is a further point of transition.
Scripture contains instances in which God revealed locations, timing, or strategies through prophetic instruction. These revelations were not obtained through investigative technique, but were delivered by divine initiative to individuals who were instructed to act in obedience. The authority behind the message was not inferred from the outcome alone, but established by the messenger’s identity and by the consistency of the message with God’s revealed will.
In this narrative, however, the information is processed through human-directed methods in an effort to refine the warning received. The presence is not delivering a command through a named messenger. It is providing data that is then subjected to interpretation through additional inquiry.
This changes the nature of the interaction.
A source that provides advisory input which must then be analyzed introduces the possibility that human understanding and trust are being extended to an intelligence whose origin remains undefined.
And when guidance is accepted from an undefined source, the Christian is no longer merely hearing a message.
The Christian is relying on it.
Reliance on unseen counsel requires discernment, because scripture does not instruct believers to measure a warning by whether it appears accurate, but by whether the authority behind it aligns with the God who speaks truth without deception.
Part Five – Public Outcome
As the account continues, the narrative moves from perceived warning and investigative effort into a reported real-world development that exists outside of personal testimony. According to the book, federal prosecutors later indicted a local man for plotting to assassinate the pope near the very location that had been identified as a potential choke point along the scheduled route in Philadelphia.
This detail is presented not as a vision, not as a dream, and not as a personal interpretation, but as a public outcome connected to an alleged threat against a globally recognized religious leader. An arrest was made. An indictment was filed. A danger was claimed to have existed in physical space at a specific place and time.
And the location associated with that alleged threat was the same location that had been identified during the investigative process described earlier in the narrative.
Now, within the text, the author acknowledges that he does not know whether the earlier warning or subsequent investigative sessions played any role in preventing harm. There is no assertion that law enforcement acted on the information received. There is no documented chain of communication linking the perceived warning to official response.
But the timing is emphasized.
The identification of a location is followed by an indictment associated with that location. A message that once seemed abstract now appears connected to a concrete event. What began as an impression begins to resemble foresight.
And foresight changes perception.
Because when a perceived warning appears to correspond with a later development, even if the connection remains uncertain, the experience gains credibility in the mind of the observer. A message that once seemed ambiguous begins to appear purposeful. An intelligence that once seemed mysterious begins to appear informed.
This is the psychological shift from curiosity to confidence.
Once a coincidence aligns with expectation, it is often interpreted as confirmation. And once confirmation is perceived, trust deepens. The source of the warning may begin to be regarded not merely as present, but as protective — as something capable of offering guidance that leads to safety.
The phenomenon is no longer simply encountered.
It is trusted.
At this point, the experience has moved beyond observation, beyond interaction, and into reliance. A presence that was once mysterious becomes a perceived ally. A message that was once uncertain becomes a reason to believe the source is acting in the interest of protection.
From the Christian perspective, this is the moment when discernment becomes critical.
Scripture records instances in which God’s warnings were fulfilled in visible outcomes. Dreams that foretold famine. Visions that revealed danger. Messages that prompted escape or preparation. But in every recorded case, the fulfillment of an event was never treated as the sole proof of divine origin.
Accuracy alone was not the test.
Because scripture also warns that a sign or prediction may come to pass and yet still originate from a source that does not speak on behalf of God. The believer is instructed not to follow a voice simply because it appears to have foreknowledge or because its message aligns with a later development.
The authority behind the message must still be examined.
Here, the correspondence between warning and indictment may be interpreted as validation of the source. But validation through outcome does not replace the need for testing. A message that appears helpful or predictive must still be measured against the revealed character and authority of the God who speaks through His appointed messengers.
Because a fulfilled warning may increase trust.
But trust placed in an untested source carries its own risk.
And reliance on guidance from an unseen intelligence, especially one whose identity has not been established within the authority chain of scripture, introduces the possibility that the believer is no longer simply hearing a message.
The believer is following it.
Part Six – From Intelligence to Mediation
Up to this point in the narrative, the experience described in UFO of God has moved from observation into interaction, and from interaction into what appears to be guidance. Lights are seen. Messages are perceived. Warnings are interpreted. A potential threat is associated with a real-world outcome.
But in later portions of the account, the experience moves into an entirely different category.
It becomes personal in a new way.
The book introduces a presence referred to as “the Lady,” who is not described merely as a symbol or a distant intelligence, but as an active participant in events affecting physical health and injury. The narrative recounts moments in which this presence is believed to have acted through the author as a conduit of healing. A wound is described as having been closed after an appeal was made to her intervention.
This is not framed as a coincidence.
It is framed as mediation.
In other words, the presence is no longer simply offering information or warning. It is portrayed as operating through a human agent to produce an effect that appears beneficial. The experience now includes an intermediary — a relationship in which the unseen presence acts in response to request and works through an individual to achieve a result.
The phenomenon is no longer merely encountered or consulted.
It is involved.
At this stage, the narrative shifts from intelligence into agency. The presence is described not only as aware, but as compassionate, responsive, and capable of intervening in the physical condition of another person. Healing becomes a shared act, in which the author recognizes the presence’s power and asks for assistance.
From a Christian standpoint, this is a significant development.
Scripture does record instances in which healing occurred through human hands. Prophets laid hands on the sick. Apostles prayed for those in need. The power to heal, however, was never presented as originating in the human agent, nor as belonging to an unnamed presence that could be called upon at will.
In every authorized account, healing occurred through prayer to God or in the name of Jesus Christ. The individual acting as an instrument consistently attributed the result to divine authority, not to the presence of an intermediary who could be addressed directly.
Here, the narrative introduces a different structure.
The presence is described as being asked for, as responding, and as choosing to act through the author to relieve illness or injury. The mediation is personal rather than institutional. The authority of the presence is inferred from the outcome rather than declared by a named messenger acting under God’s command.
Once healing enters the account in this way, the Christian listener must move from curiosity into discernment.
Because an experience that includes mediation by an unseen presence is no longer simply a report of something that happened in the sky. It is a description of a relationship in which an intermediary appears to operate between human need and physical outcome.
Scripture does not deny that God may act through individuals.
But it does define how that action occurs.
And when a presence becomes the focus of appeal, rather than the God who is petitioned in prayer, the believer must determine whether the authority behind that mediation aligns with the Father, the Son, and the Holy Spirit.
Because the presence that heals may appear compassionate.
But compassion alone does not establish identity.
And identity is what must be tested.
Part Seven – Invocation and Response
As the narrative deepens, one detail becomes increasingly important, and it is this detail that moves the entire conversation from mystery into doctrine. The presence described in the book is not only seen. It can be asked for. The text describes moments where intentional requests for interaction are followed by immediate manifestations — flashes of light, visible responses, appearances that seem coordinated with the act of invitation. The experience is not framed as random visitation. It is framed as call and response.
This is where Christians must slow down. Because there is a difference between prayer and invocation. In scripture, prayer is directed toward God. Invocation is directed toward a presence. That distinction may sound subtle, but it is not small. When a believer prays, they are appealing to the Father through the authority of Christ, trusting God to act according to His will and timing. The believer does not summon God. The believer petitions God. The action remains in God’s sovereignty.
But in the structure described here, the presence appears to respond when asked. The manifestation follows the request. The relationship begins to resemble interaction that can be initiated from the human side. Ask. Receive response. Repeat. Repetition creates familiarity. Familiarity creates trust. Trust creates dependence. And dependence on an unseen presence that responds to invitation is no longer curiosity — it is spiritual engagement.
Scripture is extremely careful in this territory. In both the Ethiopian canon and the King James Bible, when angels appear, they are sent. They do not arrive because someone perfected a technique. They do not appear because someone intentionally sought contact with luminous beings. They arrive with a message, declare their authority, and often disappear as quickly as they came. They are not accessed. They are commissioned.
That difference matters. Because once a presence becomes something that can be asked for — especially by title — it begins to occupy the space that scripture reserves for God alone. Even when prophets sought guidance, they sought the Lord. They did not cultivate recurring interaction with unnamed luminous intermediaries who could be requested to appear.
Here is the critical question for the audience: If a presence can be invited, and it responds to invitation, and it becomes part of a repeating pattern of interaction, is that how biblical messengers operate? Or does that pattern more closely resemble something else scripture warns about? The Bible never says deception arrives announcing itself as darkness. It warns that it may appear as light.
The presence described in the book is characterized as luminous, compassionate, responsive, and helpful. But scripture never instructs believers to test a spirit by whether it shines or appears benevolent. It instructs believers to test whether that spirit confesses rightly and stands under the authority of Christ. The moment a believer begins asking a presence to appear, and that presence appears, the believer has entered into a spiritual feedback loop. And any spiritual feedback loop must be tested not by how it feels, but by who stands behind it.
That is why invocation is the turning point of this entire examination. Not because something appeared, but because it answered.
Part Eight – The Authority Chain in Scripture
To understand why invocation and response raise such serious questions, the pattern established in scripture must be examined carefully. In both the Ethiopian canon and the King James Bible, divine encounters follow a consistent structure that protects the believer from confusion about origin and authority. When a messenger appears, the initiative belongs to God. The encounter does not begin because a human mastered a method, achieved a mental state, or invited an unnamed presence into interaction. The encounter begins because God sends a messenger with purpose. The messenger does not introduce themselves as an independent agent of light. They identify their authority, often with words that immediately anchor the moment in fear of the Lord rather than fascination with the phenomenon. Their presence redirects attention upward, not toward themselves.
In every authorized account of healing, guidance, or warning, the authority chain remains intact. A prophet prays to God, not to an unnamed intermediary. An apostle heals in the name of Jesus Christ, not in the power of a luminous being who may be summoned. Even when angels appear in radiance, they refuse worship and clarify that they are servants, not sources. The power never originates in the messenger. The power never belongs to the mediator. The power is always attributed to God. That chain is never ambiguous.
Scripture also shows that divine messengers do not cultivate recurring accessibility. They are not repeatedly requested to appear for demonstration. They do not become familiar presences who respond predictably when called. They arrive when sent, speak what they are commanded to speak, and depart. The relationship remains vertical — human to God — rather than lateral — human to intermediary. This structure protects the believer from transferring dependence onto a created being or an unidentified presence.
When this biblical pattern is placed beside a model in which a presence can be asked for, appears in response to invitation, and may act through a person as a conduit of healing, the structural difference becomes clear. The question is not whether healing occurred. The question is whether the authority behind that healing was explicitly rooted in the name and lordship of Jesus Christ, or whether it was mediated through an intermediary whose identity is inferred from outcome rather than declared by confession. Scripture does not instruct believers to test a spirit by visible light or perceived benefit. It instructs believers to examine confession, allegiance, and authority.
The authority chain revealed in scripture is simple and consistent: God sends. Messengers serve. Christ reigns. Any experience that introduces ambiguity into that chain must be tested carefully. Because once the chain is blurred, the believer may shift trust from the Sender to the phenomenon itself. And the moment trust shifts away from the Father through the Son, even subtly, discernment becomes essential.
Part Nine – Pattern Comparison
When the biblical authority chain is placed beside the structure described in UFO of God, the issue becomes one of pattern rather than personality. This is not about judging a man’s sincerity. It is about comparing mechanisms. In scripture, divine encounters begin with God’s initiative and end with God’s glory. The messenger identifies who sent them. The message reinforces covenant, obedience, repentance, or faithfulness. The encounter strengthens allegiance to the Lord. There is no ambiguity about where authority resides.
In the structure presented in the book, however, the pattern shifts. A presence described as luminous and compassionate is experienced repeatedly. It may be asked for. It may respond to intentional request. It may act through a human conduit in moments of perceived healing. The authority of this presence is not established through explicit identification within the biblical hierarchy. Instead, it is inferred through perceived goodness, light, or beneficial outcome. The validation comes from experience rather than from declared alignment under the name of Jesus Christ.
This difference is subtle but significant. Scripture does not say that every spirit presenting light will confess error openly. It warns that discernment is required precisely because appearances can be persuasive. A presence that shines, comforts, warns of danger, or even produces relief may still operate outside the revealed authority chain. The test is not whether the event was meaningful. The test is whether the mechanism mirrors how God has revealed He works.
In the biblical pattern, believers do not cultivate repeatable access to unnamed luminous intermediaries. They pray to God. They trust Christ. They receive guidance according to God’s timing. In the pattern described in the book, interaction appears to follow request, creating a rhythm of invitation and manifestation. That rhythm resembles engagement rather than visitation. And engagement, when directed toward an undefined presence, creates the possibility of misplaced reliance.
The question for the Church, then, is not whether the experiences were powerful. The question is whether the structural pattern aligns with how Heaven has authorized communication and healing to occur. If the mechanism differs from the revealed pattern, the believer is obligated not to condemn hastily, but to proceed cautiously. Because when pattern diverges from precedent, discernment must increase.
Part Ten – The Test of the Spirit
At this point, the conversation must come to its clearest focus. The issue is no longer lights in the sky. It is no longer warnings, investigations, or even reported healings. The issue is the command given to believers when confronted with a spiritual presence that appears intelligent, responsive, and benevolent. Scripture does not instruct Christians to evaluate a spirit by how dramatic the experience feels. It does not instruct them to measure truth by whether a warning appears accurate or a healing appears beneficial. It instructs them to test the spirit.
Testing a spirit is not an emotional reaction. It is not suspicion for its own sake. It is a process of examining confession, allegiance, and authority. When a presence appears, the first question is not whether it shines. The first question is who sent it. Does it clearly and consistently direct authority to the Father through the Son? Does it operate in alignment with the lordship of Jesus Christ? Does it refuse dependence on itself and redirect trust back to God? Or does it become something that can be addressed directly, relied upon personally, and engaged repeatedly?
A presence that responds to invitation and becomes part of an ongoing interaction creates a form of spiritual familiarity. Familiarity, over time, can lead to reliance. Reliance, if placed in an intermediary whose identity is not firmly rooted in the revealed authority of scripture, may subtly shift trust away from God and toward the phenomenon itself. Scripture’s warnings exist precisely because such shifts can happen gradually and feel harmless in the beginning.
The believer is not required to deny that something occurred. The believer is required to discern what stands behind it. The New Testament makes clear that spiritual manifestations alone are not proof of divine origin. Even signs and wonders are not sufficient evidence if they are detached from the confession of Christ’s lordship and the authority of the gospel. Light can appear convincing. Compassion can feel authentic. But alignment with Christ is the decisive measure.
So the test becomes simple and serious at the same time. When an unseen presence responds, heals, guides, or warns, does it confess the authority of Jesus Christ as Lord? Does it operate under His name and direct glory to Him alone? If the answer is unclear, the proper posture is not panic, and it is not endorsement. It is caution. Because discernment is not about fear. It is about fidelity.
Conclusion
Tonight’s examination was never about dismissing a man’s experience or mocking what he believes happened. It was about responsibility. When Chris Bledsoe’s UFO of God moves from lights in the sky to a presence that responds, warns, and appears to heal through mediation, the conversation shifts from curiosity to doctrine. Christians are not commanded to explain every mystery, but they are commanded to guard their allegiance. A real experience can still involve a misidentified source. A helpful outcome can still originate from an authority that is not aligned with the throne of God. Scripture does not tell believers to test phenomena by whether they shine, comfort, or even protect. It tells them to test whether the spirit behind the phenomenon stands under the lordship of Jesus Christ.
The pattern revealed in the biblical record is clear. God sends. Messengers serve. Christ reigns. Authority is declared, not assumed. Glory is redirected upward, not absorbed by intermediaries. When an experience introduces invocation, repeatable interaction, or dependence on an unnamed presence, discernment must increase rather than decrease. That does not mean rushing to condemnation. It means refusing to surrender trust until authority is clear.
So the final question is not whether something appeared to Chris Bledsoe. The final question is whether Christians should place confidence in a presence whose authority chain has not been explicitly anchored in the Father, the Son, and the Holy Spirit. The safest ground for the believer has always been the same: prayer directed to God, faith rooted in Christ, and obedience to what has already been revealed. Everything else — no matter how luminous — must be tested.
Bibliography
- Bledsoe, Chris. UFO of God: The Extraordinary True Story of Chris Bledsoe. 2023.
- The Holy Bible, King James Version. Cambridge: Cambridge University Press, 1769 edition.
- The Holy Bible, Ethiopian Tewahedo Orthodox Canon. Translated from Geʽez manuscripts (5th–6th century tradition).
- The First Book of Enoch (1 Enoch). Ethiopian Tewahedo Orthodox Canon.
- The Book of Tobit. Ethiopian Tewahedo Orthodox Canon.
- The Book of Daniel. In The Holy Bible, King James Version; Ethiopian Tewahedo Orthodox Canon.
- The Gospel According to Luke. In The Holy Bible, King James Version; Ethiopian Tewahedo Orthodox Canon.
- The Acts of the Apostles. In The Holy Bible, King James Version; Ethiopian Tewahedo Orthodox Canon.
- The First Epistle of John. In The Holy Bible, King James Version; Ethiopian Tewahedo Orthodox Canon.
- The Second Epistle to the Corinthians. In The Holy Bible, King James Version; Ethiopian Tewahedo Orthodox Canon.
Endnotes
- Chris Bledsoe, UFO of God: The Extraordinary True Story of Chris Bledsoe (2023), chapters describing the initial encounters, the Philadelphia warning narrative, and the healing episodes involving “the Lady.”
- Ibid., sections detailing the device-generated warning phrases connected to the pope’s scheduled visit and references to Philadelphia and Congress.
- Ibid., account of investigative travel to Philadelphia and discussions involving John B. Alexander and Joseph McMoneagle regarding the Ben Franklin Bridge.
- Ibid., acknowledgment that the later indictment related to an alleged plot near the identified location may or may not have been connected to the earlier warning.
- Ibid., passages describing “the Lady” acting through the author as a conduit of healing after being asked for assistance.
- Ibid., descriptions of intentional requests for interaction followed by visible manifestations of light.
- The Holy Bible, King James Version, 1 John 4:1, instructing believers to “try the spirits whether they are of God.”
- The Holy Bible, King James Version, 2 Corinthians 11:14, warning that “Satan himself is transformed into an angel of light.”
- The Holy Bible, King James Version, Acts 3:6–16, where healing is performed in the name of Jesus Christ and authority is explicitly attributed to Him.
- The Holy Bible, King James Version, Luke 1:26–38, example of an angelic visitation identifying its authority and redirecting glory to God.
- The Holy Bible, Ethiopian Tewahedo Orthodox Canon, 1 Enoch 15–16, demonstrating the defined hierarchy and commission of heavenly messengers.
- The Holy Bible, Ethiopian Tewahedo Orthodox Canon, Tobit 12:11–22, in which the angel Raphael reveals his identity as sent by God and refuses worship.
- The Holy Bible, King James Version, Deuteronomy 13:1–3, instructing Israel not to follow a sign or wonder that leads away from the Lord, even if it comes to pass.
- The Holy Bible, King James Version, Galatians 1:8, warning against receiving any gospel contrary to that already delivered, even if presented by an angel.
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