"Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. 1Peter5
Voices will be heard in the air. Men will beat their heads against walls, call for their death Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)
"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)
"Our wrestling is not against flesh and blood; but against Principalities and Powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places." Ephesians 6:12
Here read on where Demons reside by St. Thomas Aquinas:
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.
Objection 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.
Objection 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 (Gen. 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.
Reply to Objection 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.
Reply to Objection 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 (2 Corinthians 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 James 3:6: "They carry fire of hell with them wherever they go." Nor is this contrary to what is said (Luke 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" (Mark 5:10).
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Here read St. Thomas on if men are attacked by demons.
If men are attacked by demons here on the ground (and they are) then don't you think that the demonic attacks would be more prevalent while you're in their habitat above 29,050 ft?
Article 1
Are men attacked by demons?
It seems that men are not attacked by demons:
Objection 1: The angels assigned to guard men are sent by God. But demons are not sent by God,
since the demons’ intention is to make souls perish, whereas God’s intention is to save them. Therefore,
demons are not assigned to attack men.
Objection 2: It is not a fair fight (non est aequa conditio pugnae) when someone weak is exposed
to battle against someone strong, or when someone ignorant is exposed to battle against someone clever.
But men are weak and ignorant, whereas demons are powerful and clever. Therefore, God, who is the
author of all justice, should not permit men to be attacked by demons.
Objection 3: The attacks of the flesh and of the world are enough to test men. But God permits
His chosen ones to be attacked for the sake of testing them. Therefore, it does not seem necessary for
them to be attacked by demons.
But contrary to this: In Ephesians 6:12 the Apostle says, “For our wrestling is not against flesh
and blood, but against Principalities and Powers, against the rulers of the world of this darkness, against
the spirits of wickedness in high places.”
I respond: As far as the attacks of the demons are concerned, there are two things to take into
consideration, viz., (a) the attacks themselves and (b) what the attacks are ordered toward.
An attack itself proceeds from the wickedness of the demons, who out of envy try to prevent a
man’s progress and out of pride arrogate to themselves a likeness of God’s power, assigning determinate
servants to attack men in the same way that the angels serve God in determinate roles for the sake of
saving men.
On the other hand, the way in which the attacks are ordered itself stems from God, who knows how
to use evils in an orderly way by directing them toward goods.
By contrast, as far as the good angels are concerned, both the guardianship itself and the way in
which the guardianship is ordered are traced back to God as their first author.
Reply to objection 1: The bad angels attack men in two ways.
First, they prompt (instigant) them to sin. And in this sense they are not sent by God to attack men,
though they are sometimes permitted to attack men according to God’s just judgments.
Sometimes, however, they attack men by punishing them. And in this sense they are sent by God,
in the way that, according to 3 Kings 22:22, a deceitful spirit was sent to punish Ahab the king of Israel.
For punishment is traced back to God as its first source. And yet the demons who are sent to punish men
carry out the punishment with an intention different from the intention with which they are sent. For they
themselves punish out of hatred or envy, whereas they are sent by God because of His justice.
Reply to objection 2: In order that the fight might not be unfair, the balance is restored on man’s
Part 1, Question 114 847
side—principally through the help of divine grace and, secondarily, through the guardianship of the
angels. Hence, in 4 Kings 6:16 Elisha said to his servant, “Do not fear. There are more with us than
there are with them.”
Reply to objection 3: Attacks that come from the flesh and the world would be enough to test
human weakness, but they are not enough for the demons’ wickedness, which makes use of both the flesh
and the world to attack men. Still, by God’s plan this redounds to the glory of the elect.
MARIA OF THE CROSS,
Victim of Jesus nee MELANIE CALVAT,
Shepherdess of La Salette
"I protest highly against a different text, which people may dare publish after my death. I protest once more against the very false statements of all those who dare say and write First that I embroidered the Secret; second, against those who state that the Queen Mother did not say to transmit the Secret to all her people." Mélanie
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