Man-Made Object '2013 W1' Has Godless Scientists Baffled: The Stars Will Lose Their Regular Motion

'2013 QW1'

“The seasons will be altered, the earth will produce nothing but bad fruit, the stars will lose their regular motion, and the moon will only reflect a faint reddish glow Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

Object orbiting earth is:

1. Earth's second moon
2. Asteroid caught in a wide orbit around the Earth
3. Space debris
4. Something else

It is according to scientists probably part of a booster stage rocket. But they are still not sure.

Let's say it is a man-made object - part of a booster stage rocket - the fact that NASA did not know that it is up there says a lot - NASA does not have a clue how much man-made debris is floating around earth too numerous and too much of a danger.

Or the object is the beginning of events foretold by Our Lady of La Salette who said that the stars will lose their regularity of movement. If this is the case expect more events like this one.

Most likely it is man-made space debris. But it's still a problem - many of you do not believe that one day all man-made space debris - no matter how far away from earth - must come back to burn up in the fire of the final conflagration.

The fire of the final conflagration is a Roman Catholic doctrine - it tells of a time at the end of days when all man made objects will be cleansed by the fire of the final conflagration. That is all man made objects both holy and profane. The doctrine does not give an "out" for man-made objects shot billions and billions of miles into space. The doctrine makes no exceptions. It's all coming back.

This is the purpose of this blog - to bring attention to the problems has caused humanity by shooting billions of man-made objects into space. NASA is godless and does not care that one day all of what was shot into has to come back in order to be burned up in the fire of the final conflagration.

How will the man-made items get back here to earth to burn up in the  fire of the final conflagration? By the agency of the angels or the finger of God - whichever you prefer.

Space Debris

 

Sinners Will Not Believe In The Divine Threats Until The Chastisement Has Come Upon Them, Part 1 ~ Saint Alphonsus Liguori

Typhoon Usagi (2013) 

SECOND DISCOURSE: 

Sinners Will Not Believe in the Divine Threats Until the Chastisement Has Come Upon Them, Part 1

"Except you do penance, ou shall all likewise perish." -----Luke 13:5.   After our Lord had commanded our first parents not to eat of the forbidden fruit, unhappy Eve approached the tree and was addressed from it by the serpent who said to her: Why has God forbidden you to eat of this delightful fruit? Why hath God commanded you? Eve replies: God hath commanded us that we should not eat, and that we should not touch it, lest perhaps we die. -----Gen. 3:3. Behold the weakness of Eve! The Lord had absolutely threatened them with death, and she now begins to speak of it as doubtful: Lest perhaps we die. If I eat of it, she said, I shall perhaps die. But the devil, seeing that Eve was little in fear of the Divine threat, proceeded to encourage her by saying: No, you shall not die the death -----Gen 3:4; and thus he deceived her, and caused her to prevaricate and eat the apple. Thus, even now, does the enemy continue to deceive so many poor sinners. God threatens: Stop, sinners, and do penance, because if not you shall damn yourselves, as so many others have done: "Except you do penance, you shall all likewise perish." The devil says to them: "No, you shall not die the death." Fear nothing, sin on, continue to enjoy yourselves, because God is merciful; He will pardon you by and by, and you shall be saved. "God," says St. Procopius, "inspires one with fear, the devil takes it away." God only desires to terrify them by His threats, in order that they may depart from sin, and thus be saved. The devil wishes to destroy that fear, in order that they may persevere in sin, and thus be lost. Many are the wretches who believe the devil in preference to God, and are thus miserably damned. At present, behold the Lord displays His anger and threatens us with chastisement. Who knows how many there may be in this country who have no thought of changing their lives, in the hope that God will be appeased, and that it will be nothing. Hence the subject of the present discourse: SINNERS WILL NOT BELIEVE IN THE DIVINE THREATS, UNTIL THE CHASTISEMENT SHALL HAVE COME UPON THEM. My brethren, if we do not amend, the chastisement will come; if we do not put an end to our crimes, God will.

When Lot was warned by the Lord that he was about to destroy Sodom, Lot at once in formed his sons-in-law: Arise! get you out of this place, because the Lord will destroy this city. -----Gen. 19:14. But they would not believe him: And He seemed to them to speak as it were in jest. They imagined that he wished to sport with their fears, by terrifying them with such a threat. But the punishment overtook them, and they remained to be the sport of the flames. My brethren, what do we expect? God warns us that chastisement hangs over us; let us put a period to our sins, or shall we wait for God to do it? Hear, O sinner! what St. Paul says to you: See, then, the severity and goodness of God-----towards them, indeed, that are fallen, the severity; but towards thee the goodness of God, if thou abide in goodness, otherwise thou also shalt be cut off.----Rom 11:22. Consider, says the Apostle, the justice which the Lord has exercised towards so many whom He has punished, and condemned to Hell; towards them, indeed, that are fallen, the severity, consider the mercy with which He has treated you; but towards thee the goodness of God. You must abandon sin; if you change your ways, avoid the occasions of sin, frequent the Sacraments, and continue to lead a Christian life, the Lord will remit your punishment, if you abide in goodness; if not, you shall perish, otherwise thou also shalt be cut off.  God has already borne with you too long, He can bear with you no longer. God is merciful, but He is just withal; He deals mercifully with those who fear Him; He cannot act thus towards the obstinate.

Such a person laments when he sees himself punished, and says, why has God deprived me of my health? Why has He taken from me this child, or this parent? Ah, sinner! what have you said, exclaims Jeremias, your sins have withholden good things from you. -----Jer. 5:25. It was not the desire of God to deprive you of any blessing, of any gain, of your son, or your parent; it would have been the wish of God to make you happy in all things, but your sins have not allowed Him. In the book of Job we read these words: Is it a great matter that God should comfort thee? But thy wicked words hinder this. -----Job 15:11. The Lord would fain console you, but your blasphemy, your murmuring, your obscene words, spoken to the scandal of so many have prevented Him. It is not God, but accursed sin, that renders us miserable and unhappy. Sin maketh nations miserable. -----Prov. 14:34. We are wrong, says Salvian, in complaining of God when He deals hardly with us. Oh! how much more hardly do we deal with Him, repaying with ingratitude the favors which He has bestowed on us!

Sinners imagine that sin procures them happiness; but it is sin which makes them miserable, and afflicted in every respect. Because thou didst not serve the Lord thy God, saith the Lord, in joy and gladness of  heart, . . . thou shalt serve thy enemy, whom the Lord will send upon thee, in hunger, and thirst, and nakedness, and in want of all , things, . . . till He consume thee. -----Deut. 28:47. Because thou hast not wished to serve thy God in the peace which all those taste who serve Him, thou shalt serve thy enemy in poverty and affliction, until he shall have finished by making thee lose both soul and body. David says that the sinner by his crimes digs himself the pit into which he falls. He is fallen into the hole he made. -----Ps. 7:16. Recollect the prodigal son: he, in order to live without restraint, and banquet as he pleased, left his father; but then, for having left his father, he is reduced to tend swine; reduced to such a degree of misery, that of the vile food with which the swine are filled, he has not wherewithal to fill himself: And he would fain have filled his belly with the husks the swine did eat, and no man gave unto him. -----Luke 15:16. St. Bernardine of Sienna, relates that a  certain impious son dragged his father along the ground. What happened to him afterwards? One day he was himself dragged by his own son in like manner, when, arriving at a certain place, he exclaimed, "No more -----stop here, no more -----thus far did I drag my own father -----stop." Baronius mentions a circumstance of a like nature, concerning the daughter of Herodias, who caused John the Baptist to be beheaded. He tells of her, that one day as she was crossing a frozen river, the ice broke under her, and she remained with her head only above the aperture. By dint of her struggles to save herself from death, she had her head severed from her body, and thus died. Oh, how just is not God, when the time of vengeance arrives! He causes the sinner to be caught, and strangled in the net which his own hands have made. The Lord shall be known when He executeth judgments, the sinner hath been caught in the works of his own hands. -----Ps. 9:17.

Let us tremble, my brethren, when we see others punished, knowing as we do, that we ourselves have deserved the same punishments. When the tower of Siloe fell upon eighteen persons and killed them, the Lord said to many who were present: Think you that they also were debtors above all the men that dwelt in Jerusalem. -----Luke 13:4. Do you think that these wretches alone were in debt to God's justice on account of their sins? You are yet debtors to it; and if you do not penance, you shall be punished as well as they: Except you do penance, you shall all likewise perish. O, how many unfortunate men damn themselves by false hope in the Divine mercy? Yes, God is merciful, and therefore assists and protects them who hope in His mercy: He is the protector of all that trust in Him. -----Ps. 1Z'31. But He assists and protects those only who hope in Him, with the intention of changing their lives, not those whose hope is accompanied by a perverse intention of continuing to offend Him. The hope of the latter is not acceptable to God, He abominates and punishes it: Their hope the abomination of the soul. -----Job 11:20. Poor sinners, their greatest misery is, that they are lost, and do not know their state. They jest, and they laugh, and they despise the threats of God, as if God had assured them that He should not punish them. "Whence," exclaims St. Bernard, "this accursed security?" Whence, O blind that you are, whence this accursed security? Accursed, because it is this security which brings you to Hell. I will come to them that are at rest, and dwell securely. -----Ezech. 28:11. The Lord is patient, but when the hour of chastisement arrives, then will He justly condemn to Hell those wretches who continue in sin, and live in peace, as if there were no Hell for them.

Path Of Typhoon Usagi (2013)

Thomas Aquinas ("Venus" by Bananarama)

Solar Activity Drops To 100-Year Low, Puzzling Godless Scientists... It Is Time; The Sun Is Darkening; Only Faith Will Survive

All the universe will be struck with terror and many will let themselves be lead astray because they have not worshipped the true Christ who lives among them. It is time; the sun is darkening; only faith will survive. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

LONDON: Predictions that 2013 would see an upsurge in solar activity and geomagnetic storms disrupting power grids and communications systems have proved to be a false alarm. Instead, the current peak in the solar cycle is the weakest for a century. Times Of India Read More>>>>>>

"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

God Threatens to Chastise Us in Order to Deliver Us from Chastisement ~ Saint Alphonsus Liguori

FIRST DISCOURSE:  

God Threatens to Chastise Us in Order to Deliver Us from Chastisement

"Ah, I will comfort Myself over My adversaries: and I will be revenged of my enemies." -----Isa. 1:24.
Such is the language of God, when speaking of punishment and vengeance: He says that He is constrained by His justice to take vengeance on His enemies. But, mark you, He begins with the word Heu, "Ah:" this word is an exclamation of grief by which He would give us to understand, that if He were capable of weeping when about to punish, He should weep bitterly at being compelled to afflict us His creatures, whom He has loved so dearly as to give up His life through love for us. " 'Alas' " says Cornelius a Lapide, "is uttered by one who is lamenting and not insulting; God signifies by this word that He is grieving, and that He is unwilling to punish sinners." No, this God, Who is the Father of mercies, and so much loves us, is not of a disposition to punish and afflict, but rather to pardon and console us. For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of affliction. -----Jer. 29:2. But some one will say, since such is His character, why does He now punish us? or, at least, appear as if He meant to punish us? Why so? Because He wishes to be merciful towards us: this anger which He now displays is all mercy and patience.

Let us then, my brethren, understand how the Lord at present appears in wrath, not with a view to our punishment, but in order that we may cleanse ourselves of our sins, and thus enable Him to pardon us. Such is the subject of our discourse: GOD THREATENS TO CHASTISE IN ORDER TO DELIVER US FROM CHASTISEMENT.

The threats of men ordinarily proceed from their pride and impotence; whence, if they have it in their power to take vengeance on an object, they threaten nothing, lest they should thereby give their enemies an opportunity of escape. It is only when they want the power to wreak their vengeance that they betake themselves to threats, in order to gratify their passion, by awakening at least the fears of their enemies. Not so the threats of which God makes use; on the contrary, their nature is quite different. His threats do not arise from His inability to chastise, because He can be avenged when He wills; but He bears with us in order to see us penitent, and thus exempt from punishment. Thou hast mercy upon all because Thou canst do all things, and winkest at the sins of men for the sake of repentance. -----Wisd. 11:24. Neither does He threaten from hatred, in order to torment us with fear; God threatens from love, in order that we may be converted to Him, and thereby escape chastisement: He threatens, because He does not wish to see us lost: He threatens, in fine, because He loves our souls. But Thou sparest all because they are Thine, O Lord, Who lovest souls. -----Wisd. 11:27. He threatens; but notwithstanding bears with us and delays the infliction, because He wishes to see us converted, not lost. He dealeth patiently for your sake, not willing that any should perish, but that all should return to penance. -----2 Pet. 3:9. Thus the threats of God are all acts of tenderness, and amorous calls of His goodness, by which He means to save us from the punishment which we deserve.

Yet forty days, exclaimed Jonas, and Nineve shall be destroyed. -----Jonas 3:4. Wretched Ninevites, he cries, the day of your chastisement is come; I announce it to you on the part of God: Know that within forty days Nineve shall be destroyed, and cease to exist. But how comes it that Nineve did penance and was not destroyed? And God saw their works, that they were turned from their evil way, and God had mercy. -----Jonas 3:10 Whereat Jonas was afflicted, and making lamentation before the Lord, said to Him: Therefore, I went before Thee into Tarsis, for I knew that Thou art a gracious and merciful God, patient and of much compassion, and easy to forgive evil. -----Jonas 4:2. He then left Nineve, and was screened from the rays of the burning sun by an ivy which God caused to overshadow his head. But how did the Lord next act? He withered the ivy, whereat Jonas was so much afflicted that he wished for death. God then said to him, Thou hast grieved for the ivy for which Thou hast not labored, nor made it to grow; . . . and shall not I spare Nineve? -----Jonas 4:10. Thou grievest for the ivy which thou hast not created, and shall not I pardon the men who are the work of My hands?

The destruction which the Lord caused to be held out against Nineve was, according to the explanation of St. Basil, not an actual prophecy, but a simple threat, by which he meant to bring about the conversion of that city. The Saint says, that God often appears in wrath because He wishes to deal mercifully with us; and threatens, not with the intention of chastising but of delivering us from chastisement. St. Augustine adds, that when anyone cries out to you "take care," it is a sign he does not mean to injure you. And thus exactly does God act in our regard: He threatens us with chastisement, says St. Jerome, not that He means to inflict it, but to spare us if we profit by the warning. Thou, O Lord, says St. Augustine, art severe, but then most so when Thou wishest to save us; Thou threatenst, but in so threatening Thou hast no other object than to bring us to repentance. In Ps. 55. The Lord could chastise sinners without warning by a sudden death, which should not leave them time for repentance; but no, He displays His wrath, He brandishes His scourge, in order that He may see them reformed, not punished.

The Lord said to Jeremias: thou shalt say to them ----- If so be, they will hearken and be converted every one from his evil way: that I may repent Me of the evil which I think to do unto them. -----Jer. 26:2. Go, He says, and tell the sinners if they wish to hear you, that if they cease from their sins, I shall spare them the chastisements which I intended to have inflicted on them. And now, my brethren, mark me. The Lord addresses you in a similar way out of my mouth. If you amend, He will revoke the sentence of punishment. St. Jerome says: "God is wroth, not with us, but with our sins;" and St. John Chrysostom adds, that if we remember our sins God will forget them. He desires that we being humbled should reform, and crave pardon of Him. Because they are humbled I will not destroy them. -----2 Par. 12:7.

But, in order to amend, we must be led to it by fear of punishment, otherwise, we never should be brought to change our lives. True it is, God protects him who places hope in His mercy. He is the protector of all who trust in Him. -----Ps. 17:31. But he who hopes in the mercy of the Lord is always the man who fears His justice. They that fear the Lord have hoped in the Lord. He is their protector and their helper. -----Ps. 13:11. The Lord often speaks of the rigor of His judgments, and of Hell, and of the great number who go thither. Be not afraid of them who kill the body: . . . fear ye Him who, after He hath killed, hath power to cast into Hell. -----Luke 12:5. Broad is the way that leadeth to destruction, and many there are who enter thereat. -----Matt. 7:13. And why does the Lord so often speak thus? In order that fear may keep us from vice, and from the passions, and from occasions; and that thus we may reasonably hope for salvation, which is only for the innocent, or the penitent, who hope and fear.

Oh, what strength has not the fear of Hell to rein us in from sin! To that end has God created Hell. He has created us, and redeemed us by His death, that we might be happy with Him; He has imposed upon us the obligation of hoping for eternal life, and on that account encourages us, by saying that all those who hope in Him shall be saved. For none of them that wait on Thee shall be confounded. -----Ps. 24:2. On the other hand, it is His wish and command that we should be in fear of eternal damnation. Some heretics hold, that all who are not in sin should consider themselves as
assuredly just and predestined; but these have with reason been condemned by the Council of Trent (Sess. 6 can. 14, 15), because such a presumption is as perilous to salvation as fear is conducive to it. And let Him be your dread, and He shall be a sanctification unto you. -----Is. 8:13. The holy fear of God makes man holy. Wherefore David begged of God the grace of fear, in order that fear might destroy in him the inclinations of the flesh. Pierce Thou my flesh with Thy fear. -----Ps. 118:120.

We should then fear on account of our sins, but this fear ought not to deject us: it should rather excite us to confidence in the Divine mercy, as was the case with the prophet himself. For Thy name's sake, O Lord, Thou wilt pardon my sin, for it is great. -----Ps. 24:11. How is that? Pardon me because my sin is great? Yes, because the Divine mercy is most conspicuous in the case of greatest misery; and he who has been the greatest sinner is he who glorifies most the Divine mercy, by hoping in God, Who has promised to save all those who hope in Him. He will save them, because they have hoped in Him. -----Ps. 36:40. For this reason it is, Ecclesiasticus says, that the fear of the Lord bringeth not pain, but joy and gladness: The fear of the Lord shall delight the heart, and shall give joy and gladness. Thus this very fear leads to the acquisition of a firm hope in God, which makes the soul happy: He that feareth the Lord shall tremble at nothing, and shall not be afraid, for He is his hope. The soul of him that feareth the Lord is blessed. -----Ecclus. 34:17. Yes, blessed, because fear draws man away from sin. The fear of the Lord driveth out sin, -----Ecclus. 1:27, and at the same time infuses into him a great desire of observing the commandments: Blessed is the man that feareth the Lord: he shall delight exceedingly in His commandments. -----Ps. 111:1.

We must, then, persuade ourselves that chastisement is not what the nature of God inclines Him to. God, because by His nature He is infinite goodness, says St. Leo, has no other desire than to bless us, and to see us happy. When He punishes, He is obliged to do so in order to satisfy His justice, not to gratify His inclination. Isaias says, that punishment is a work contrary to the heart of God. The Lord shall be angry.  . . .t hat He may do His work, His strange work; . . . His work is strange to Him. -----Is. 28:21. And therefore does the Lord say, that He sometimes almost feigns the intention of punishing us. But why does He do so? For this reason: Let every man of you return from his evil way. -----Jer. 18:11. He does so in order to our reformation, and consequently our exemption from the chastisement deserved by us. The Apostle writes, that God Hath mercy on whom He will, and whom He will He hardeneth. -----Rom. 9:18. With regard to which passage, St. Bernard says, that God of Himself wishes to love us, but that we force Him to condemn us. He calls Himself the Father of mercies, not of vengeance. Whence it comes that His tenderness all springs from Himself, and His severity from us.

And who has ever been able to comprehend the greatness of the Divine mercies? David says, that God, even while yet angry, feels compassion for us: Thou hast been angry, and hast had mercy on us. -----Ps. 59:3. "O merciful wrath, which art enkindled but to succor, and threatenest but to pardon," exclaims the abbot Beroncosius. "Thou hast shown," continues David, "thou hast shown Thy people hard things, Thou hast made us drunk with the wine of sorrow." God discovers Himself to us armed with a scourge, but He does so in order to see us penitent and contrite for the offences which we are committing against Him: Thou hast given a warning to them that fear Thee: that they may flee before the bow: that Thy beloved may be delivered. He appears with the bow already bent, upon the point of sending off the arrow, but He does not send it off, because He wishes that our terror should bring about amendment, and that thus we should escape the chastisement. That Thy beloved may be delivered. I wish to terrify them, says God, in order that struck by fear they may rise from the bed of sin and return to Me. In their affliction they will rise early to Me. -----Osee 6:1. Yes, the Lord, although He sees us so ungrateful and worthy of punishment, is eager to free us from it, because how ungrateful soever we be, He loves us and wishes us well. Give us help from trouble. Thus, in fine, prayed David; and thus we ought to pray. Grant, O Lord, that this scourge which now afflicts us, may open our eyes, so that we depart from sin; because if we do not here have done with it, sin will lead us to eternal damnation, which is a scourge enduring forever.

What shall we then do, my brethren? Do you not see that God is angered? He can no longer bear with us. The Lord is angry. Do you not behold the scourges of God increasing every day? Our sins increase, says St. John Chrysostom, and our scourges increase likewise. God, my brethren, is wroth: but with all His anger He has commanded me to say, what He formerly commanded to be said by the prophet Zachary: And thou shalt say to them, Thus saith the Lord of Hosts: Turn ye to Me saith the Lord of Hosts, and I will turn to you saith the Lord of Hosts. -----Zach. 1:3. Sinners, saith the Lord, you have turned your backs upon Me, and therefore have constrained Me to deprive you of My grace. Do not oblige Me to drive you forever from My face, and punish you in Hell without hope of pardon. Have done with it: abandon sin, be converted to Me, and I promise to pardon you all your offences, and once more to embrace you as My children. Turn ye to Me, saith the Lord of Hosts, and I will turn to you. Why do you wish to perish? (mark how tenderly the Lord speaks.) And why will you die, O house of Israel. Why will you fling yourselves into that burning furnace? Return ye and live. -----Ezech. 18:31, 32. Return to me, I await you with open arms ready to receive and pardon you.

Doubt not of this, O sinner, continues the Lord. Learn to do well . . . And then come and accuse Me, saith the Lord . . . if your sins be as scarlet, they shall be made white as snow. -----Is. 1:17 Take courage, saith the Lord, change your life, come to Me, and if I do not pardon you, accuse Me. As if he were to say, Accuse Me of lying and bad faith; but, no, I shall not be unfaithful: your conscience now so black, shall be My grace become as white as snow. No; I will not chastise you if you reform, says the Lord, because I am God, not man. I will not execute the fierceness of My wrath,  . . . because I am God and not man. -----Osee 6:9. He says besides, that men never forget an injury, but that when He sees a sinner penitent, He forgets all his offences. I will not remember all his iniquities that he hath done. -----Ezech. 18:2. Let us then at once return to God, but let it be at once. We have offended Him enough already, let us not tempt His anger any further. Behold Him, He calls us, and is ready to pardon us if we repent of our evil deeds, and promise Him to change our lives.

Voyager Captures "Shriek" Sounds of Interstellar Space: What Made The Shriek?

“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)

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).




 

Centre for the Study of Existential Risk (CSER) Misplaced Fears Of Possible AI Threat? When St Thomas Aquinas Warns Of Guaranteed Threat From Returning Man-Made Spacecraft Such As Voyager's I & II Slamming Into The Earth!

 Coming Back To Earth!
 

“May the Pope guard against the performers of miracles. 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)

Centre for the Study of Existential Risk (CSER) Many scientists are concerned that developments in human technology may soon pose new, extinction-level risks to our species as a whole. Such dangers have been suggested from progress in AI, from developments in biotechnology and artificial life, from nanotechnology, and from possible extreme effects of anthropogenic climate change. The seriousness of these risks is difficult to assess, but that in itself seems a cause for concern, given how much is at stake. (For a brief introduction to these issues, see our Resources page.)

AI threat bears no direct deadly cost or real threat to modern man. AI is not a reality - yet. So there is not a real threat to modern man.  On the other hand modern man has sent millions of man-made space craft & satellites into orbit which is more of a real threat to modern man. Why? Because there is a boundary established by God and it is 29,050 feet or 15 cubits above the mountain tops.

This established boundary is the same boundary that the waters of the deluge reached in Noah's time and it is the very same boundary that the tower of Babel exceeded for a time until God came down and paid a visit - pushing the man-made tower over with His finger.

The 29,050 boundary is also the same boundary that the fire of the final conflagration will reach up to at the end of days. The doctrine of the fire of the final conflagration as taught by St Thomas Aquinas tells us that the element of fire will arise up at the end of days to cleanse all the works of man - both holy and profane. This fire according to St Thomas will obey God by rising up from the bowels of the earth (it is the same fire that purifies souls in purgatory and torments souls in hell) to burn up every work ever created by man. Why? because all the works of men - holy or profane have the marks or stains of original sin.

This fire according to St Thomas since it obeys the will of God will not exceed the set boundary established by God of 29,050.

If this is true then one has to ask how will all the work of men shot into space burn up in the fire of the final conflagration?

This is the question that Centre for the Study of Existential Risk (CSER) must answer if they are to be taken seriously.

Are modern day space works exempt from the fire of the final conflagration?

Answer this question first.

If the answer is yes that all the works of men shot into space must burn up in the fire of the conflagration (which will reach a height no greater than 29,50ft) then what follows is that all the works of men shot into space must return to their place of origin which is at or below the set boundary established by the Blessed Trinity of 29,050 ft. No escaping this logic.

So you see the enormous cost to modern man if men accept the doctrine of the fire of the final conflagration as taught by St Thomas Aquinas.

If this doctrine is true, one must ask how will all the space craft etc. be brought back to the boundary of 29,050 feet?

By the agency of man? No!

By the agency of the Angels!

It will not be a pleasant experience when all the works of men are brought back by the agency of the agency of the Angels - it will be terrifying.

Centre for the Study of Existential Risk (CSER) should concern itself with this first and foremost.

When will all the space works be brought back? Who knows - that's another question to answer!

 

The Cambridge Centre For The Study Of Existential Risk

GIRODET DE ROUCY-TRIOSON, Anne-Louis

Scene of the Flood

 c. 1806

 

“The earth will be struck by calamities of all kinds (in addition to plague and famine which will be wide-spread). Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

“God will strike in an unprecedented way. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

“Woe to the inhabitants of the earth! God will exhaust His wrath upon them and no one will be able to escape so many afflictions together. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

“The chiefs, the leaders of the people of God have neglected prayer and penance, and the devil has bedimmed their intelligence. They have become wandering stars which the old devil will drag along with his tail to make them perish. God will allow the old serpent to cause divisions among those who reign in every society and in every family. Physical and moral agonies will be suffered. God will abandon mankind to itself and will send punishments which will follow one after the other for more than thirty-five years. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

“The Society of men is on the eve of the most terrible scourges and of gravest events. Mankind must expect to be ruled with an iron rod and to drink from the chalice of the wrath of God. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

“Water and fire will give the earth's globe convulsions and terrible earthquakes which will swallow up mountains, cities, etc... Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879) 

“At the first blow of His thundering sword, the mountains and all Nature will tremble in terror, for the disorders and crimes of men have pierced the vault of the heavens. Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)

The Cambridge Centre for the Study of Existential Risk

Many scientists are concerned that developments in human technology may soon pose new, extinction-level risks to our species as a whole. Such dangers have been suggested from progress in AI, from developments in biotechnology and artificial life, from nanotechnology, and from possible extreme effects of anthropogenic climate change. The seriousness of these risks is difficult to assess, but that in itself seems a cause for concern, given how much is at stake. (For a brief introduction to these issues, see our Resources page.)

The Cambridge Centre for the Study of Existential Risk (CSER) — a joint initiative between a philosopher, a scientist, and a software entrepreneur — was founded on the conviction that these issues require a great deal more scientific investigation than they presently receive. CSER is a multidisciplinary research centre dedicated to the study and mitigation of risks of this kind.

Our goal is to steer a small fraction of Cambridge’s great intellectual resources, and of the reputation built on its past and present scientific pre-eminence, to the task of ensuring that our own species has a long-term future. (In the process, we hope to make it a little more certain that we humans will be around to celebrate the University’s own millennium, now less than two centuries hence.)

CSER is now hosted within Cambridge’s Centre for Research in the Arts, Social Sciences and Humanities (CRASSH), under the management of Dr. Seán Ó hÉigeartaigh. We are currently funded by a seed donation from founder Jaan Tallinn, and are seeking sources of funding for a number of planned research projects. We welcome enquiries and offers of support — please see our News & Contact page for contact details and a sign-up link for our new mailing list, CSER News.

HP, MJR & JT
July 2013

Co-founders

Huw Price
Bertrand Russell Professor of Philosophy, Cambridge

Martin Rees
Emeritus Professor of Cosmology & Astrophysics, Cambridge

Jaan Tallinn
Co-founder of Skype

Cambridge advisors

David Cleevely
Founding Director, Centre for Science and Policy

Tim Crane
Knightbridge Professor of Philosophy

Partha Dasgupta
Frank Ramsey Professor Emeritus of Economics

Robert Doubleday
Executive Director, Centre for Science and Policy

Hermann Hauser
Co-founder, Amadeus Capital Partners

Stephen Hawking
Director of Research, DAMTP; former Lucasian Professor of Physics

Jane Heal
Emeritus Professor of Philosophy

Sean Holden
Senior Lecturer, Computing Laboratory; Fellow of Trinity College

Adrian Kent
Reader in Quantum Physics, DAMTP; Distinguished Visiting Research Chair, Perimeter Institute for Theoretical Physics

Susan Owens
Professor of Environment and Policy and Professorial Fellow of Newnham College

David Spiegelhalter
Winton Professor of the Public Understanding of Risk

William Sutherland
Miriam Rothschild Professor of Conservation Biology; Emeritus Professor of Philosophy

Adrian Weller
Director, Cambridge in America

External advisors

Margaret Boden
Research Professor of Cognitive Science, University of Sussex

Nick Bostrom
Professor of Philosophy, Future of Humanity Institute, Oxford

David Chalmers
Professor of Philosophy, NYU & ANU

George M Church
Professor of Genetics, Harvard Medical School

Doyne Farmer
Co-Director, Complexity Economics, Institute for New Economic Thinking, Oxford

Alison Gopnik
Professor of Psychology and Affiliate Professor of Philosophy, UC Berkeley

Robert May
Professor of Zoology, Oxford; Fellow of Merton College; past President of the Royal Society

Dana Scott
Emeritus Professor of Computer Science, Philosophy & Mathematical Logic, Carnegie Mellon University

Murray Shanahan
Professor of Cognitive Robotics, Imperial College, London

Max Tegmark
Professor of Physics, MIT

Jonathan B Wiener
Professor of Law, Environmental Policy & Public Policy, Duke University

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." Melanie