Fr. Rossetti, Cardinal McElroy, and the case of unidentified ecclesiastical motives
Former Washington Archdiocese exorcist Msgr. Stephen Rossetti released a video on May 29 linking UFO sightings to demonic activity. The Archdiocese announced on June 3 that Rossetti was no longer the diocesan exorcist and severed ties with his nonprofit, St. Michael Center for Spiritual Renewal. Rossetti issued a brief statement expressing gratitude for his 19‑year service, apologizing for any disobedience, and promising to pray for the Archdiocese. The incident sparked strong online reactions, reflecting deep divisions over UFOs, demons, and the roles of clergy such as Cardinal Robert McElroy. The article provides context on Cardinal McElroy’s progressive standing within the U.S. Catholic hierarchy and the broader implications for Church leadership.”.
4 months ago
Father Stephen Rossetti, the former diocesan exorcist of Washington D.C., was removed from his post after a May 29 video in which he linked UFO sightings to demonic activity drew sharp criticism from the archdiocese, led by Cardinal Robert McElroy. 1
Msgr. Rossetti served as the Washington exorcist for about 19 years and previously directed the St. Luke’s Institute, a facility for the psychological assessment of priests. 1
Cardinal McElroy, appointed by Pope Francis in 2025, is often described as representing the “intellectual left” of the American hierarchy, while Rossetti is viewed as a high‑profile figure on the “pastoral right.” 1
In the video Rossetti said he does not believe in literal extraterrestrials.
He suggested that many UFO sightings could be demons manifesting in physical form, moving at speeds beyond human capability and possibly used to manipulate people. 1
He qualified his view as a personal opinion, not a magisterial teaching, and emphasized that demons can “break into” the material world in various shapes. 1
On June 3 the Archdiocese of Washington announced that Rossetti was no longer the diocesan exorcist and that it had ended its relationship with his nonprofit, the St. Michael Center for Spiritual Renewal. 1
Rossetti issued a brief apology for any disobedience, thanked the archdiocese for the years of service, and pledged to pray for the Church. 1
Online commentary quickly polarized, with some defending Rossetti’s right to personal speculation and others condemning the statements as theologically risky.
Critics noted that the Church has no official doctrine equating UFOs with demonic activity, and that most sightings have mundane explanations such as weather balloons or classified aircraft. 1
The removal was framed by some observers as a “left‑vs‑right” clash within the U.S. hierarchy, while others suggested it was a prudential move to avoid scandal. 1
Speculation includes:
No definitive reason has been confirmed by the archdiocese. 1
The episode highlights the delicate balance the Church seeks between allowing personal theological speculation and maintaining doctrinal clarity, especially on topics that attract strong public interest such as UFOs. 1
Examine the Catholic Church’s stance on UFOs and demonic phenomena
The Catholic Church does not teach a specific doctrine about “UFOs” as such, but it does provide clear principles for how to discern alleged extraordinary phenomena and how to judge demonic claims with prudence—rejecting superstition, magic, and divination, while affirming the real existence and activity of Satan and the demons.
When reports of unusual phenomena circulate—especially when they are claimed to be supernatural—the Church’s norm is not to declare “supernatural” status on the basis of rumor or interpretation. The Dicastery for the Doctrine of the Faith states that, as a rule, neither bishops, episcopal conferences, nor the Dicastery will declare that such phenomena are of supernatural origin—even if a “nihil obstat” is granted—though the Holy Father can authorize a special procedure.
This is a general methodological principle: extraordinary claims require careful discernment, and official caution is built into the process.
Catholic teaching insists on reserve and prudence when demonic intervention is suggested, because it is “easy to fall victim to imagination” or to be led astray by distorted accounts—so discernment is required, and research should have room.
That same caution applies to UFO narratives: the Church does not equate “unexplained” with “demonic,” nor does it equip believers to treat every odd observation as a supernatural or spiritual message.
From the provided sources, there is no direct, definitive magisterial statement that specifically addresses extraterrestrial life or “UFOs” as a theological category. One provided text discusses that the existence of rational creatures other than men and angels would conflict with the order of creation as understood by St. Thomas (and with Genesis’ structure of creation “in the first six days”), concluding that such existence is not compatible with revelation and reason as it is presented there. However, this is not presented as a modern magisterial definition of the UFO question; it is a theological argument quoted in the source.
So, in Catholic terms: the Church can judge claims by general principles (discernment, avoidance of superstition, respect for human reason), but it is not established in these sources as having issued a definitive teaching on “UFOs” specifically.
The Catechism teaches that Satan (the devil) and the other demons are fallen angels who freely refused to serve God’s plan and who try to associate humans in their revolt against God.
The liturgical text in the Church’s rite materials for exorcism also describes the devil as the one who seduces the world and the demons as spiritual powers opposed to God’s salvific will, with their deception and hatred of Christ’s light.
Catholic teaching rejects practices that attempt to access power through demonic or occult means.
The Church’s moral framework is important: even if someone is sincerely frightened or curious, attempting to “interpret” phenomena via occult practices is incompatible with Catholic worship and reverence owed to God alone.
The Congregation for the Doctrine of the Faith warns that Christianity makes “no concessions” to superstition or an “easy use of temptation by the devil as an excuse,” and it emphasizes that the Church “always imposes a critical assessment of the facts” when demonic intervention is suggested.
This is also why Catholic discernment is not sensational: it resists both denial (“it can never be spiritual”) and obsession (“everything is the devil”).
Given the Church’s insistence on critical assessment and reserve when demonic intervention is proposed, Catholics should not automatically interpret UFO reports as evidence of demons (nor automatically interpret them as proof of non-spiritual causes). The principle is discernment under prudential limits, with research where appropriate.
Because divination and magic are rejected, Catholics should avoid “investigations” that involve mediums, invocation, charms, séances, or anything intended to obtain hidden knowledge or spiritual control.
Even when curiosity is understandable, the Church teaches these practices contradict religious honor owed to God.
In a letter on exorcism norms, the Congregation for the Doctrine of the Faith directs that the faithful should not be distanced from praying—“as Jesus taught us, they may be delivered from evil”—and it recalls the Church’s tradition about the role of the sacraments and the intercession of the Blessed Virgin Mary, the Angels, and Saints in the Christian spiritual battle.
The 2024 discernment norms reinforce that extraordinary phenomena generally will not be declared supernatural by ecclesiastical authorities as a rule, even if preliminary permissions occur; only the Holy Father can authorize a special procedure in this regard.