First Beast Of Daniel Is The Airline/Aerospace Industry.......

The first was like a lioness, and had the wings of an eagle: I beheld till her wings were plucked off, and she was lifted up from the earth, and stood upon her feet as a man, and the heart of a man was given to her. Dan.7 

Each of the Four Beasts are different in nature:

It was unlike to the other beasts which I had seen before it

The Fourth Beast destroys the other Three Beasts: 

A fourth beast, terrible and wonderful, and exceeding strong, it had great iron teeth, eating and breaking in pieces, and treading down the rest with its feet: 

If the Fourth Beast is able to destroy the other Three Beasts then that would mean that all Four Beasts are contemporaneous - meaning that in order to destroy a thing - that thing has to be present.

The Fourth Beast is (as all agree) the Devil or the Kingdom of the Devil. The little horn that arises on the head of the Fourth Beast is the Antichrist. The other Ten Horns are 10 Kings. Three Kings which are slain by the Antichrist - the kings of Ethiopia, Egypt & Libya. The other Seven Kings give their allegiance and kingdoms to the Beast or Devil.

Why is the First Beast the Airline/Aerospace Industry?

First all Four Beasts are different - meaning that each Beast has a different Nature. That means that all Four Beasts can not be political in nature.

One commonality is that each unique Beast is of the Devil.

The First Beast wars against Christ by rejecting the Blessed Trinity and by rejecting the Commandments of God.

How does this First Beast (Airline/Aerospace Industry) reject the Laws or Commands of God?

Simple.

Most commercial aircraft fly higher than the level that the waters of the deluge reached in the time Noah's Flood. This level is approximately 29,051 feet or about 15 cubits above the mountain tops.

This boundary of 29,051 feet was established by God that men must not pass over. 

Nimrod was punished for reaching or exceeding this height by building the tower of Babel. God had to make a personal visit to destroy this man-made tower. I am sure God sent a couple of warnings to the builders of Nimrod's tower before the actual destruction.

Roman Catholic doctrine says that all of the works of men will be destroyed at the end of days. All the works of men will be cleansed by the fire of the final conflagration. 

According to St. Thomas Aquinas this fire of the final conflagration.  ill rise up from the bowels of the earth to reach the same height that the cleansing waters of the deluge reached and that is 15 cubits above the mountain tops, or 29,051 ft.

All the works of man must be at or below this level of 29,051 ft in order to burn up at the end of time. So that means that all the space works will come back to the place of their origin which is below the 29,051 boundary. How will this be done? Most likely by the agency of the Angels.

What does the 29,051 ft boundary have to do with air travel? Probably a lot. Nimrod was punished for reaching and exceeding this height for a time. Modern man exceeds this height 24/7, and we have been doing this since the 1970's. Time for a little visit.

Here is a little more on the doctrine of the fire of the final conflagration as written down by St Thomas Aquinas:

According to St. Thomas Aquinas, the fire of the final conflagration will destroy all the works of men. Every single work by the hand of man will be cleansed by the fire of the final conflagration - St. Thomas Aquinas tells us: "that since the world was, 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."

Now it stands to reason that if what St. Thomas Aquinas states is true:

1. that fire of the final conflagration will not exceed the bounds which were cleansed by waters of the deluge (only 15 cubits above the mountain tops)

2. and all of the sinful works of men are to be destroyed in this final conflagration.

Then all of the works of men will one day occupy or reach a height no greater than the 15 cubits above the mountain tops, which was boundary of the waters of the deluge.

What follows then is that all modern man-made works that had left the orbit of the earth such as NASA's Mars Rover Spirit and all other spacecrafts will return to the place in which they were created, which will be below the boundary set by the waters of the deluge and that is 15 cubits above the mountain tops.

Again the Mars Rover Spirit along with all man-made space objects will one day return to the earth.

This is how the Fourth Beast will Destroy the First Beast Airline/Aerospace Industry

Since the demons inhabit the upper atmosphere (the air above 15 cubits above the mountains tops)

St Thomas on the place of demons:

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).