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Rosetta's Philae Lander Has To Come Back One Day To Burn Up In The Fire of The Final Conflagration


Mission 

Rosetta launched in 2004 and arrived at Comet 67P/Churyumov-Gerasimenko on 6 August 2014. It is the first mission in history to rendezvous with a comet, escort it as it orbits the Sun, and deploy a lander to its surface. Rosetta is an ESA mission with contributions from its member states and NASA. Rosetta's Philae lander is provided by a consortium led by DLR, MPS, CNES and ASI.

Wow! Congrats! Now what? Well for you godless space idiots who just keep on shooting your shit into space the latest shit that made the news is Rosetta's Philae lander. Its on a comet 150 million miles away - it took 12 years to get there - but when it returns here to earth it will come back in a blink of an eye! How? By the agency of the Angels.

All the works of men have to burn up in the fire of the final conflagration at the end of days - ALL OF IT

That means all space craft sent out into space. When all the shit shot into space comes back it will not be a pretty sight! Many will die when all the space debris comes tumbling down upon your head.

The fire of the final conflagration will rise up from the bowels of the earth at the end of days rising up to the same level that the waters of the deluged reached in the time of Noah - which is 15 cubits above the mountains tops or about 29,050 ft. And since God requires that all the works of men burns up in the fire of the final conflagration at the end of days then that means that God will by the agency of the Angels bring back all the spacecraft men shot into space -again  - ALL OF IT!

If you're not convinced, please by all means refute St Thomas Aquinas:

Here begins the doctrine of the fire of the final conflagration from the pen of St Thomas Aquinas:
According to St. Thomas Aquinas’ view of the fire of the final conflagration, all of the works of men 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: 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) 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 day works that had left the orbit of the earth such as the Twin Voyager Spacecrafts & Rosetta's Philae lander 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 Twin Voyager Spacecrafts & Rosetta's Philae lander will one day return to the earth.

Oh and a prayer - a necessary prayer for those beset by demons - now does this prayer work if you violate the boundary established by God? Don't know....but why tempt God..

August Queen of Angels! Sovereign Mistress of the Angels! Thou Who from the beginning hast received from God the power and mission to crush the head of satan we humbly beseech Thee to send Thy Holy Legions that under Thy Command, and by Thy power, they may pursue the evil spirits;encounter them on every side: resist their bold attacks and drive them far away from us into the abyss of everlasting woe. Amen



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