The darksome atmosphere is as a prison to the demons until the judgment day. They carry fire of hell with them wherever they go. The devils besought the Lord not to cast them into the abyss; for they asked for this, deeming it to be a punishment for them to be cast out of a place where they could injure men. Hence it is stated,They besought Him that He would not expel them out of the country. St Thomas Aquinas
“In the year 1864, Lucifer together with a large number of demons will be unloosed from hell Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)
The demons of the air together with the Antichrist will perform great wonders on earth and in the atmosphere, and men will become more and more perverted. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)For the time has come when the most astonishing wonders will take place on the earth and in the air. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)
What caused Metrojet A321, flight 7K9268 to split apart at 31,000 ft? Missile strike? No, the plane was at 31,000 feet, too high for missile strike.
So what caused the plane to split in two at 31,000 feet?
So what caused the plane to split in two at 31,000 feet?
Metrojet Crash In Egypt Is Third Airbus A321-200 Hull Loss
The Oct. 31 crash of Metrojet flight 9268 was only the third hull loss of an Airbus A321-200 and the worst accident so far involving the type. The aircraft was operating a scheduled service from Sharm el Sheikh (Egypt) to St. Petersburg, Russia with 224 people on board, among them 217 passengers. It took off from Sharm el Sheikh airport at 5.49 a.m. local time. The aircraft appeared to be climbing steadily towards its cruising altitude with no unusual speed deviations noticeable until 06.13 a.m. when it was crossing the Sinai peninsula. About one minute before radar contact was lost, massive speed and altitude changes were traced. According to flight tracking website Flightradar24, the last recorded speed was 92 knots at an altitude of 28,375 ft. Aviation Week Read More>>>>>
Or how about a previous accident from 2001where the tail of Airbus A321 hit the runway causing extensive damage, but not extensive enough damage for the plane to be scuttled, it was repaired and flyable again.
How about violating the boundary established by God. The boundary is 29,050 ft or 15 cubits the mountain tops.
St Thomas Aquinas in his Summa explains what this boundary is, and why it is established by God.
St Thomas Aquinas in his Summa explains what this boundary is, and why it is established by God.
According to St. Thomas Aquinas on the doctrine of the fire of the final conflagration all of the works of men will be cleansed by the fire of the final conflagration:
All the works of men must be cleansed by the fire of the final conflagration:
In a way, made for man's sake, it follows that, when man shall be glorified in the body, the other bodies of the world shall also be changed to a better state, so that it is rendered a more fitting place for him and more pleasant to look upon. Now in order that man obtain the glory of the body, it behooves first of all those things to be removed which are opposed to glory. There are two, namely the corruption and stain of sin---because according to 1 Cor. 15:50, "neither shall corruption possess incorruption," and all the unclean shall be without the city of glory (Apoc. 22:15)---and again, the elements require to be cleansed from the contrary dispositions, ere they be brought to the newness of glory, proportionately to what we have said with regard to man. Now although, properly speaking, a corporeal thing cannot be the subject of the stain of sin, nevertheless, on account of sin corporeal things contract a certain unfittingness for being appointed to spiritual purposes; and for this reason we find that places where crimes have been committed are reckoned unfit for the performance of sacred actions therein, unless they be cleansed beforehand. Accordingly that part of the world which is given to our use contracts from men's sins a certain unfitness for being glorified, wherefore in this respect it needs to be cleansed. In like manner with regard to the intervening space, on account of the contact of the elements, there are many corruptions, generations and alterations of the elements, which diminish their purity: wherefore the elements need to be cleansed from these also, so that they be fit to receive the newness of glory.
St. Thomas Aquinas tells us that fire will be the cleansing instrument:
As stated above (A[1]) this cleansing of the world will remove from it the stain contracted from sin, and the impurity resulting from mixture, and will be a disposition to the perfection of glory; and consequently in this threefold respect it will be most fitting for it to be effected by fire. First, because since fire is the most noble of the elements, its natural properties are more like the properties of glory, and this is especially clear in regard to light. Secondly, because fire, on account of the efficacy of its active virtue, is not as susceptible as the other elements to the admixture of a foreign matter. Thirdly, because the sphere of fire is far removed from our abode; nor are we so familiar with the use of fire as with that of earth, water, and air, so that it is not so liable to depreciation. Moreover, it is most efficacious in cleansing and in separating by a process of rarefaction.
St. Thomas Aquinas tells us that this fire will not exceed the bounds which were cleansed by waters of the deluge:
I answer that, Some [*St. Bonaventure, Sentent. iv, D, 47, A[2], Q[3]] say that the fire in question will rise to the summit of the space containing the four elements: so that the elements would be entirely cleansed both from the stain of sin by which also the higher parts of the elements were infected (as instanced by the smoke of idolatry which stained the higher regions), and again from corruption, since the elements are corruptible in all their parts. But this opinion is opposed to the authority of Scripture, because it is written (2 Pet. 3:7) that those heavens are "kept in store unto fire," which were cleansed by water; and Augustine says (De Civ. Dei xx, 18) that "the same world which perished in the deluge is reserved unto fire." Now it is clear that the waters of the deluge did not rise to the summit of the space occupied by the elements, but only 15 cubits above the mountain tops; and moreover it is known that vapors or any smoke whatever rising from the earth cannot pierce the entire sphere of fire so as to reach its summit; and so the stain of sin did not reach the aforesaid space. Nor can the elements be cleansed from corruptibility by the removal of something that might be consumed by fire: whereas it will be possible for the impurities of the elements arising from their mingling together to be consumed by fire. And these impurities are chiefly round about the earth as far as the middle of the air: wherefore the fire of the final conflagration will cleanse up to that point, since the waters of the deluge rose to a height which can be approximately calculated from the height of the mountains which they surpassed in a fixed measure.
What this doctrine of the fire of the final conflagration means is that there is a boundary established by God that men must not pass over and that boundary is 15 cubits above the mountain tops:
- This boundary is the level that the smoke of Pagan sacrifices reached.
- This is the level that the waters of the deluged reached in order to cleanse the world of sin.
- This is the level that the tower of babel reached before being knocked over by the Finger of God.
- This is the level that the fire of the final conflagration will reached in order to burn up all the works of men both holy and profane at the end of days
OK take it or leave it? You say "who really cares about some imaginary boundary. And this isn't the end of days, so I don't have to worry about the fire of the final conflagration."
Yeah, but can you really convince me that this 15 cubits above the mountain is not a boundary established by God? And if it is a boundary established by God shouldn't you be weary in violated this boundary?
Well if the above from St Thomas doesn't convince you, then there is another warning or sorts from the pen of St. Thomas. This one is a little more frightening. Because this one tells you where the demons of hell reside. Yeah...I bet the lot believe that all the demons of hell are in the bowels of the earth? Well not so fast. All demons were sent from Heaven to our upper atmosphere or as St Thomas terms it the darksome atmosphere. This is the place where all the demons were sent. Now it is said that the demons who successfully tempt their charges into damning themselves will accompany their charges to the pit of hell in the bowels of the earth - Hell.
So the place of demons is the darksome atmosphere until the end of days when they are thrust into the bowels of the earth, or when their charges damn themselves - which ever comes first.
What level is the darksome atmosphere? I would say anything above the boundary established by God - the boundary that men must not pass over - 29,050ft. However case can be made that the darksome atmosphere is in the Mesosphere and up.
Troposphere & Stratosphere:
Mesosphere:
Thermosphere:
So please read St Thomas on the habitat of Demons and wonder if these same demons can do the will of God by punishing man for violating the boundary established by the Blessed Trinity?
Summa Th. I EN Qu.64 a.4
Article: 4 Whether our atmosphere is the demons' place of punishment?
Objection:
1. It would seem that this atmosphere is not the demons' place of punishment. For a demon is a spiritual nature. But a spiritual nature is not affected by place. Therefore there is no place of punishment for demons.
2. Further, man's sin is not graver than the demons'. But man's place of punishment is hell. Much more, therefore, is it the demons' place of punishment; and consequently not the darksome atmosphere.
3. Further, the demons are punished with the pain of fire. But there is no fire in the darksome atmosphere. Therefore the darksome atmosphere is not the place of punishment for the demons.
On the contrary Augustine says (Gn ad lit. iii, 10), that "the darksome atmosphere is as a prison to the demons until the judgment day."
I answer that The angels in their own nature stand midway between God and men. Now the order of Divine providence so disposes, that it procures the welfare of the inferior orders through the superior. But man's welfare is disposed by Divine providence in two ways: first of all, directly, when a man is brought unto good and withheld from evil; and this is fittingly done through the good angels. In another way, indirectly, as when anyone assailed is exercised by fighting against opposition. It was fitting for this procuring of man's welfare to be brought about through the wicked spirits, lest they should cease to be of service in the natural order. Consequently a twofold place of punishment is due to the demons: one, by reason of their sin, and this is hell; and another, in order that they may tempt men, and thus the darksome atmosphere is their due place of punishment.
Now the procuring of men's salvation is prolonged even to the judgment day: consequently, the ministry of the angels and wrestling with demons endure until then. Hence until then the good angels are sent to us here; and the demons are in this dark atmosphere for our trial: although some of them are even now in hell, to torment those whom they have led astray; just as some of the good angels are with the holy souls in heaven. But after the judgment day all the wicked, both men and angels, will be in hell, and the good in heaven.
Reply to Objection:
1. A place is not penal to angel or soul as if affecting the nature by changing it, but as affecting the will by saddening it: because the angel or the soul apprehends that it is in a place not agreeable to its will.
2. One soul is not set over another in the order of nature, as the demons are over men in the order of nature; consequently there is no parallel.
3. Some have maintained that the pain of sense for demons and souls is postponed until the judgment day: and that the beatitude of the saints is likewise postponed until the judgment day. But this is erroneous, and contrary to the teaching of the Apostle (2Co 5,1): "If our earthly house of this habitation be dissolved, we have a house in heaven." Others, again, while not admitting the same of souls, admit it as to demons. But it is better to say that the same judgment is passed upon wicked souls and wicked angels, even as on good souls and good angels.
Consequently, it must be said that, although a heavenly place belongs to the glory of the angels, yet their glory is not lessened by their coming to us, for they consider that place to be their own; in the same way as we say that the bishop's honor is not lessened while he is not actually sitting on his throne. In like manner it must be said, that although the demons are not actually bound within the fire of hell while they are in this dark atmosphere, nevertheless their punishment is none the less; because they know that such confinement is their due. Hence it is said in a gloss upon Jc 3,6: "They carry fire of hell with them wherever they go." Nor is this contrary to what is said (Lc 8,31), "They besought the Lord not to cast them into the abyss"; for they asked for this, deeming it to be a punishment for them to be cast out of a place where they could injure men. Hence it is stated, "They [Vulg. 'He'] besought Him that He would not expel them [Vulg. 'him'] out of the country" (Mc 5,10).
