Catechism of the Summa (19)

 

FIRST SECTION
GENERAL OUTLINE OF MAN'S RETURN TO GOD

---

I. OF MAN'S RESEMBLANCE TO GOD IN THE FREE ADMINISTRATION OF ALL THAT CONCERNS HIM 

Has man any special likeness to God in his actions?

Yes, man in his actions has a special likeness to God.

In what consists this special likeness of man to God?

It consists in this, that just as God disposes of all the universe which depends upon Him, at His will and in all liberty, so in the same way man disposes at his will and in all liberty of all things that depend upon him 

---

II. OF THE LAST END OR HAPPINESS OF MAN VIEWED IN ALL HIS ACTIONS

(A)

Has man always an end in view when he acts?

Yes, man has always an end in view when he acts, that is when he acts as man and not as a machine, or by impulse, or by any reaction which is purely physical or instinctive 

In the material world, is it only man that can act for an end?

Yes, only man in the material world can act for an end.

Does it then follow that all other beings in the material world act without an end?

No, it does not follow that all other beings in the material world act without an end; on the contrary, all beings act for an end that is very definite; but they are incapable of fixing an end for themselves; it is God who knows the end and who fixes it for them 

All other beings then act in view of attaining some end which has been fixed for them by God?

Yes, all other beings act in view of attaining some end which has been fixed for them by God 

Has not God also fixed for man the end for which he acts?

Yes.

What then is the difference between man when he acts and other creatures in the material world?

The difference is this, that man under the higher action of God and dependently upon this action, can fix for himself the end for which he acts; whereas other creatures of the material world put into execution blindly, naturally, or instinctively the end fixed to their action by God

What is the reason of this difference between man and other beings in the matter of actions?

The reason is because man is endowed with mind, whereas other creatures are not 

(B)

Is there some supreme object or some last end which man has in view whenever he acts?

Yes, there is always some supreme object or some last end man has in view whenever he acts; since without some such supreme object or last end he would be unable to will anything at all 

Does man in his actions ordain all to this supreme or last end which he has in view whenever he acts?

Yes, man ordains all to this supreme object or last end whenever he acts; if he does not do this consciously and explicitly, he does it at least implicitly and by a sort of natural instinct in the order of reason 

What is the last end or what is the supreme object which man always has in view and to which he ordains all ever he acts?

This last end or supreme object which man always has in view when he acts and to which he ordains all is happiness 

Man then necessarily desires to be happy?

Yes, of necessity man desires to be happy.

Is it absolutely impossible to find a man who desires to be unhappy?

Yes, it is quite impossible to find a man who desires to be unhappy

Can man deceive himself as to the object of his happiness?

Yes, man can thus deceive himself, because since he can seek his welfare among so many and divers good things, he can deceive himself as to the object of his true happiness 

What happens if man deceives himself as to the object of his true happiness?

If man deceives himself as to the object of his true happiness, it follows that instead of finding happiness at the end of his life, he finds nought but the worst evil.

It is then supremely important for man not to deceive himself as to the object of his happiness?

There is nothing of greater import for man than that he deceive not himself as to the object of his happiness.

---

Catechism of the Summa (18)

 XXV. OF THE ACTION OF THE BAD ANGELS OR OF THE DEMONS 

Can the devils attack and tempt men?

Yes.

Why is it possible for the devils to attack and tempt man?

The devils are able to attack and to tempt man by reason of their wickedness, and because God can make use of the very temptation for the good of his chosen ones 

Is it proper to the devils alone to tempt man?

Yes.

In what sense is it said that it is proper to the devils alone to tempt man?

It is proper to the devils to tempt man in this sense, that they alone tempt man always with the object of doing him harm and in the hope that man might be lost 

Can the devils perform miracles in order to tempt and to seduce man?

No, the devils are unable to perform true miracles in order to tempt and to seduce man, but they can perform things that have the appearance of miracles.

What is meant by the words: appearance of miracles?

By these words are understood prodigies which exceed manner of acting of the things around us as far as knowledge of them goes, but which, however, do not exceed the natural power of the whole of creatures 

By what sign above all may one detect these spurious miracles performed by the devils?

Above all one may detect them by this, that they are related to something that is bad, and consequently God cannot be their author as He is of true miracles 

---

XXVI. OF THE ACTION OF THE MATERIAL WORLD OR OF THE WHOLE OF THE COSMOS 

Is it only the good or evil spirits that God employs in government of the world?

No, it is not only the good or evil spirits that God employs in the government of the world.

What other beings are there which concur in government?

All the cosmic agents whose activities are brought into play by God help also towards the accomplishment of His rule 

Is then the whole course of nature thus in the hands God for the ruling of the world?

Yes, the whole course of nature with all its laws is the hands of God for the ruling of the world 

It is then for the realization of the plans of God for the help thereof, that every day the sun rises, day follows night, that the seasons come and go, this in such order that nothing ever disturbs the coming and the going of the days, the months, the years, and centuries?

Yes, it is for the fulfilment of the designs of God and for help thereof that the sun rises each day, that night follows day, that the seasons follow each other in order and this in such a way that nothing ever disarranges the coming and the going of the days, the months, the years, and the centuries.

May one say that it is for man and for his welfare that God has thus ordained and maintains in a regular order the course of the world of nature?

Yes, one may and indeed must say that it is for man and for his welfare that God has thus ordained and maintains in a regular order the course of the world of nature.

Man then is the creature for whom God in some wise has arranged that all other creatures should be subservient to his needs?

Yes, man is the creature for whom God in some wise has arranged that all other creatures should be subservient to his needs.

Why has God thus acted towards man?

God has acted thus towards man because man is the weakest of His creatures who has need of all other things for the good of his soul and body.

---

XVII. OF THE ACTION OF MAN HIMSELF

Can man, weak though he be, also help in the action of God towards the government of the world?

Yes, in spite of his weakness, man also can help in a great degree in the activity of God in the government of the world.

How can man thus concur with the action of God in government of the world?

Man can concur with the action of God in the government of the world in co-operating himself for the good of man.

In what way can man co-operate himself for the good of man?

Man co-operates toward the good of man in being used by God as an instrument for the welfare of the soul and body of man.

How can man serve as an instrument in God's hands for the benefit of the soul and body of man?

Man serves as an instrument in God's hands for the benefit of the soul of man, because it is due to the operation of man that God creates the soul of each child born to the world; and because this soul develops and grows in perfection under the action of the master who is its teacher 

And how does man serve as an instrument in God's hands as regards the body of man?

Because, according to the laws of nature fixed by Him, God has arranged that the body of the child is formed and is brought forth into the world by the tender care of a father and a mother 

---

XXVIII. OF THE POINT UPON WHICH THE WHOLE COURSE OF DIVINE GOVERNMENT IS CENTRED 

It is then at the cradle of the child, among men, that we see shine forth, as from a central point, all the graciousness of God's government in the world?

Yes, it is at the child's cradle, among men, that we see shine forth, as from a central point, all the sweetness of God's government in the world; for all in the world is ordained for the welfare of the child: the loving care of the parents, the whole of nature which helps its life, the angels who have care of it, and the goodness of God who destines it for the glory of heaven. 

Was there a cradle of the birth of a child among men around which all the splendours of God's government in the world shone forth in a way beyond compare?

Yes; and this happened at the birth of a Child, who, as we shall see shortly, is the means or the way of man's return to God 

What happened, in effect, at the birth of this Child?

At the birth of this Child there was a conception wholly due to the supernatural action of the Holy Spirit, a Mother who remained virgin, kings and wise men led to the cradle by a star, and a multitude of celestial spirits praising God and singing: "Glory to God in the highest; and on earth peace to men of good will."

How is this Child of benediction called?

He is none other than Emmanuel, or God-with-us, and He is called Jesus.

Catechism of the Summa (17)

 XXIII. OF THE ACTION OF THE GOOD ANGELS ON THE CORPOREAL WORLD.

Does God employ His angels in the administration of the corporeal world?

Yes, for this corporeal world is inferior to the angels, and in every ordered government the lower is ruled by the higher 

To what order belong the angels who govern the corporeal, world?

They belong to the Order of the Virtues 

What is the duty of the angels who exercise control over the corporeal world?

The angels who exercise control over the corporeal world see to the perfect accomplishment of the intent of divine providence and to the fulfillment of the divine will in all that passes among the divers beings which make up the corporeal world 

Is it through the medium of these angels of the Order of the Virtues that God performs all changes which come about in the corporeal world, even the performance of miracles?

Yes, it is through the medium of these angels of the Order of the Virtues that God performs all changes which come about in the corporeal world, even the performance of miracles 

When God employs His angels for the performance of some miracle, is it by the personal power of the angel that the miracle is performed?

No, a miracle is performed by the power of God only; but an angel may help therein either by way of intercession or in the capacity of instrument 

---

XXIV. OF THE ACTION OF THE GOOD ANGELS UPON MAN; THE GUARDIAN ANGELS 

(A)

Can an angel have any action upon man?

Yes, an angel can act upon man by reason of man's spiritual nature, which is of a high order 

Can an angel illumine the thought and the mind of man?

Yes, an angel can illumine the thought and the mind of man by strengthening his power of vision and by bringing within his reach some truth which the angel himself contemplates 

Can an angel move the will of man by influencing it directly?

No, an angel cannot move the will of man by acting upon it directly, since the movement of the will is an interior inclination which depends only upon the will itself directly or upon God who is its author 

Only God then can move the will of man by acting upon it directly?

Yes, only God can change the will of man by acting upon it directly 

Can an angel act upon the imagination of man and upon his other sensitive faculties?

Yes, an angel can act upon the imagination of man and upon his other sensitive faculties; for these faculties function by means of organs, and consequently they depend for their activity upon the corporeal world which is under the control of the angels 

Can an angel act upon man's senses?

Yes, for the same reason an angel can act upon man's external senses; moreover he can affect them as he wills unless it is a question of the bad angels whose activity can be checked by the action of the good angels 

Can then the good angels check and counteract the action of the bad angels?

Yes, the good angels can check and counteract the action of the bad angels, for the order of Divine Justice. determined that on account of their sin the bad angels should be subject to the control of the good angels 

Can the good angels be sent by God to minister to men?

Yes, the good angels can be sent by God to minister to men, since God makes use of their activity in order to promote man's good, or in order to put His plans into execution with regard to men 

Can all the good angels be sent by God in this way minister to men?

No, not all of them can be sent thus 

Which of them are never sent to minister to men?

All those of the first hierarchy 

Why are not any of these angels sent to minister to men?

Because it is the privilege of this hierarchy to stand always before God 

By reason of this privilege, what are these angels of the first hierarchy called?

They are called the assisting angels 

Can all the angels of the other two hierarchies be sent to minister to men?

Yes, in this wise however, that the Dominations superintend the execution of the divine plans, whereas the Virtues, Powers, Principalities, Archangels, and Angels put them directly into execution 

(B)

Are there any angels sent by God to protect men?

Yes, there are certain angels sent by God to protect men, for it is a part of the ruling of Divine Providence that man, whose thoughts and wishes are so changeable and so inconstant, should be assisted in his journey towards heaven by one of the blessed spirits whose wills are for ever rooted in good 

Has God deputed one and the same angel to be the guardian of several men, or has he deputed a guardian angel for each separate man?

God has deputed a guardian angel to assist each separate man; for every single human soul is more dear to God than the divers species of material creatures over which, however, presides an angel who is mindful of them, and promotes their welfare 

To what order belong the angels which are thus deputed by God, separately, to be the guardian angels to men?

The angels which are thus deputed by God, separately, to be the guardian angels to men belong all to the last of the nine choirs of angels 

Are all men without exception thus committed by God to the care of one of His angels?

Yes, all men without exception are thus committed by God to the care of one of His angels, as long as they live on this earth, and the reason is because of the perilous way through which all must pass before they come to the end of their lives 

Did Christ our Lord, as man, also have a guardian angel?

No, it was not fitting that Christ our Lord should have a guardian angel, seeing that in person He was God; but certain angels were appointed to the great honour of ministering to Him 

When is an angel personally appointed by God to be the guardian of some man?

It is at the instant of man's coming into the world that God deputes an angel to be his guardian 

Does it happen that sometimes an angel quits a man to whose guardianship he has been appointed?

No, a guardian angel never leaves a man over whom he has charge, and he continues to watch over him~, without ceasing, until the last moment of his life on earth 

Do the angels ever sorrow because of the sins of those over whom they have charge?

No, for after doing what lies in their power to prevent sin, should sin nevertheless prevail, they adore, in this as in all things else, the inscrutability of the divine plan 

Is it a commendable thing to counsel the practice committing oneself often and in all things to the protection of one's guardian angel?

Yes, to counsel the practice of commending oneself often and in all things to the protection of one's guardian angel is an excellent thing, and should be recommend in every way.

May one be infallibly certain of this protection, should one invoke it?

Yes, provided that our demand is consistent with the eternal counsels of God, and according as our concerns are ordained to the glory of God 

---

Catechism of the Summa (16)

 XXII. OF THE ANGELS: THE HIERARCHIES AND THE ORDERS

(A)

Do the pure spirits or the angels also act one upon the other?

Yes.

What is this action of one angel upon another called?

It is called illumination 

Why is it called illumination?

Because angels act one upon the other only for the reason of transmitting the light (knowledge) they receive from God concerning the course of His government 

Is this light, imparted by God to angels, communicated to them in some graduated and ordered scale?

Yes.

What is meant by this?

By this is meant that God imparts this light first of all to those who are nearer to Him, and these in their turn impart the light to other angels; thus, from the highest to the lowest the light is communicated in such wise that the first imparts it to the last by the action of those who are midway 

There is then in this action of the angels whereby they communicate one to the other the light imparted by God to them the subordination of first, midway, and last.?

Yes 

Is it possible to give some illustration of this subordination of this action of pure spirits one upon the other whereby they communicate the light imparted to them by God?

One might compare it to a stream of light which falls translucently from rock to rock, and is fed everlastingly by the waters of some beautiful lake situate in the height of the mountain.

(B)

Does this subordination among the angels comprise divers groups?

Yes 

How many kinds are there of these groups?

These groups are of two kinds.

What are these two kinds of groups called?

They are called the hierarchies and orders or the angelic choirs.

What is meant by the word "hierarchy?" 

The word" hierarchy" is derived from the Greek and means "sacred principality."

What does the word "principality" entail?

The word "principality" entails two things: a prince and a multitude organized under him 

When one speaks of a "sacred principality" what is meant by that?

"Sacred principality" understood in its strict and full sense means the whole assemblage of rational creatures called to participate in things holy under the sole government of God, who is the Supreme Prince and' Sovereign King of them all 

There ought then to be only one sacred principality and only one hierarchy in the world governed by God?

Yes, if one considers the sacred principality on the part of God, who is the Supreme Prince and Sovereign King of all rational creatures governed by Him, there is only one sacred principality or only one hierarchy which embraces both angels and men 

Why then and in what sense does one speak of hierarchies in the plural, and even in a certain way of hierarchies in the world of pure spirits or angels only?

Because on the part of the multitude organized under a prince the principality differs according as that multitude in different ways is subject to the governing of the prince 

Is it possible to give an illustration of this diversity in things human?

Yes, for under the same king are to be found cities or provinces differing from each other in that they are ruled by different laws and by different ministers of state 

Is there one hierarchy for human beings and another for the angels?

Yes, as long as there are human beings on earth, there is one hierarchy for them and another for the angels

Why as long as there are human beings on earth?

Because in heaven men are included in the hierarchy of the angels 

(C)

Are there several hierarchies among the angels?

Yes 

How many hierarchies are there?

There are three hierarchies among the angels 

Is it possible to say how these hierarchies among the angels are differentiated?

These three hierarchies among the angels are differentiated according to the threefold way of knowing the reasons of things which relate to the divine government 

In what way does the first hierarchy know the reasons of things which relate to the divine government?

It knows them according as these reasons proceed from the First Universal Principle, which is God 

What does this import on the part of the angels of this first hierarchy?

On the part of the angels of this first hierarchy, this imports that their place is near to God in such wise that all the orders of this hierarchy are named from some office which has for its object God Himself 

In what way does the second hierarchy know the reasons of things which relate to the divine government?

It knows them according as this kind of reasons depend upon created universal causes 

What does this import on the part of the angels of this second hierarchy?

For the angels of the second hierarchy, this imports that they receive their illumination (knowledge) from the first hierarchy, and that their orders are named from some office having reference to the universality of creatures governed by God

In what way does the third hierarchy know the reasons of things which relate to the divine government?

It knows them according as they are applied to particular things in so far as these things depend from their proper causes 

What does this imply on the part of the angels of this third hierarchy?

For the angels of this third hierarchy, this imports that they receive the divine light, according to certain particular forms which enable them to have communion with our minds in this life -- and it further implies that their orders are named from acts relating to some one human being as, for instance, the guardian angels, or to some one province as, for instance, the Principalities 

Is it possible to find some illustration of this threefold kind of hierarchy in the things of this world?

Yes, there are illustrations of this threefold kind of hierarchy in the things of this world; for instance, among. the ministers of a king there are chamberlains, councillors, and attendants who are always near the person of the prince; further, there are officers of the royal court whose duty it is to look after the affairs of the whole kingdom in a general way; lastly, there are officers whose duty it is to look after this or that particular section of the kingdom 

Are the orders distinct from the hierarchies among the angels?

Yes 

In what consists this distinction?

It consists in this, that the hierarchies constitute divers multitudes of angels forming divers principalities under the same divine government, whereas the orders constitute divers classes in each multitude which forms a hierarchy 

(D)

How many orders are there in each hierarchy?

There are three orders in each hierarchy 

 Why are there three orders in each hierarchy? 

Because even with us the different classes which distinguish men in one city are reduced to three principal classes, namely, the nobles, the commoners, and the peasantry  

There are then in each hierarchy the higher angels, the lower angels, and the angels that come between?

Yes, and these form what are called the three orders of each hierarchy 

One must distinguish then, in all, nine angelic orders?

Yes, there are nine principal angelic orders 

Why nine "principal" angelic orders?

Because in each order there are yet other subordinations almost without number, each angel having his proper place and his particular duty; but it is not for us to know all this in this life 

Are the nine orders the same as the nine choirs of angels?

Yes.

Why is the name "choirs" given to the angelic orders?

Because each order in fulfilling its duties in the divine government constitutes a class replete with harmony which makes manifest in a wonderful way the glory of God in this work.

What are the names of the nine choirs of angels?

They are, descending from the higher to the lower, the Seraphim, the Cherubim, the Thrones, the Dominations, the Virtues, the Powers, the Principalities, the Archangels, and the Angels 

Do these orders still exist among the devils?

Yes, for the orders are consequent upon the very nature of the angels; and nature in the devils remains the same.

Is there then a subordination among the devils just as there was before their fall?

Yes 

Is this order among them ever used for good?

No, it is never used except for evil 

There is then no illumination among the devils?

Among the devils there is only the darkness of evil; and for this reason their empire is called the kingdom of darkness 

---

Catechism of the Summa (15)

 Can there be any change in things made by God?

Yes, and changes more or less radical according to the difference of natures, and according to the difference of states of the same nature.

Do these changes which sometimes come about in the things made by God, enter into the plan of His divine government?

Yes, since all such can and should advance the end of His government which is the glory of God and the well-being of His work.

Are there any changes in creatures that are due to the special action of God?

Yes ; and they are those changes which affect directly the ultimate basis of material things, or the affective part of spiritual beings, and also that which is fundamental in every action of the creature 

Is this action which is proper to God and to which we must attribute the changes that come about in material things "outside" the action of secondary causes which in the ordinary course of nature is proportionate to these changes?

Yes, and such changes are called miracles 

(D)

Are there any such miracles performed by God?

Yes, it is most certain that there are miracles perform. by God in the material world. They can be graded in three categories according as the events are beyond the power of nature to effect -- in themselves, or in the subject in which they are effected, or in the manner of the production 

Why has God performed such miracles, and does He still perform them?

God has performed, and may perform again as pleases Him, such miracles in order to arouse the mind of men, and to make them acknowledge His divine power which is brought into play for their well-being and for His own glory.

---

XXI. OF THE ACTION THIS GOVERNMENT; OF THE UNIVERSE OF CREATURES IN AND OF THE ORDER OF THE UNIVERSE

(A)

As regards the changes that come about, or can come about in created things, can creatures act and do they act one upon the other?

Yes; and it is indeed the action of one creature upon another which constitutes, properly speaking, the order of the universe 

Is this action of creatures, one upon the other, subjected also to the action of the divine government?

Yes; and in the most intimate way 

What is meant by this?

By this is meant that by the action of creatures one upon the other, God directs the whole assemblage of His creatures to the end He has fixed for them 

Could God alone, and by His own activity, lead each one of His creatures to its end?

Without doubt He could do this; but it was better for Him to have willed to employ thus the actions of creatures one upon the other in order to lead them to their end; for thereby creatures are more perfect and God's power is made more manifest.

Why are creatures thereby more perfect?

Because, thus, creatures participate in the sovereign activity of God, whereby He directs them to their end 

And why is God's power made more manifest?

Because it is a mark of power and greatness for a sovereign to have in his service a throng of ministers to put his orders into execution 

When creatures then act one upon the other they are simply executing the orders of God?

Yes, for their actions can never evade the perfect and sovereign sway of the divine government

(B)

Is it altogether impossible for there to be any disorder in the activity of creatures, one upon the other, when they act as instruments of God in the government of the world?

Yes, it is impossible, for no matter what their action be it is always directed in co-operating under the transcending action of God towards the good of the universe 

Can creatures, in their action one upon the other, be the cause of any particular evil?

Yes; and this both in the physical order and the moral, for they can disturb this or that particular subalternate order among creatures, or even among the divers manifestations thereof which come under the designs and wishes of God 

Can any such particular evil happen contrary to the order of divine government?

No, if understood in its entirety.

What is meant by this?

By this is meant that God who is ineffably mighty effects that such a particular evil is subordinate to a higher order in virtue of which even this particular evil helps towards the universal good 

Everything then that happens by the action of creatures one upon the other falls in a marvellous manner under the supreme control of the divine government?

Yes, for even if one thing seems to be disarranged in its own subalternate order, there is always to be found a wise and searching reason for the disarrangement in some higher sphere.

Can we, in this life, come to understand this wonderful ordering of divine government in the world?

No, we can never come to understand this, since for such knowledge it would be necessary to be acquainted not only with the whole of creation but also with the divine plans.

Where shall we come to see in all its splendour the beauty and the harmony of God's government of the world?

Only in heaven shall we see it in all its splendour.

---

Catechism of the Summa (14)

 XIX. OF THE CONSERVATION OF THINGS AND THEIR GOVERNMENT 

What is meant by saying that God is the sovereign lord of all things?

By this is understood that in the world created by God all things are subjected to the exclusive, supreme, and absolute dominion of God Himself 

What is meant by this?

By this is meant that there is nothing in the spirit world, or in the material world, or in man, which can evade the action of God maintaining and leading all things to the end for which He created them 

What is this end towards which God by His dominion maintains and guides all created things?

This end towards which God by His sway leads and maintains all created things is Himself or His glory 

What is meant by saying that God and His glory are the end of the entire universe thus maintained and ruled by Him?

By this is meant that God and His glory are the end of the whole universe because God directs all things therein that He might make known in the very order of the universe the designs of His holy will 

It is then in the very order of the universe that the glory of God shines forth and is manifested outwardly?

Yes.

Could there be anything greater and more perfect outside God than this order of the universe which is created, maintained, and ruled by Him?

No, in the present dispensation of things there could be nothing greater or more perfect

Why in the present dispensation of things?

Because, since God is infinite and almighty, no created order however perfect could ever exhaust His infinite power 

---

XX. OF GOD'S ACTION IN THE GOVERNMENT OF THE UNIVERSE; AND OF MIRACLES

(A)

How does God govern this universe which was created by Him?

By maintaining it and directing it to its end 

Does God maintain all created things Himself?

Yes, God Himself maintains all created things; although He uses certain of His creatures to maintain others in existence according to the order of dependence which He established among things when He created them

What is meant by saying that He Himself maintains all created things?

By this is meant that that which is at the basis of all beings in the universe and which makes existence the common connecting link of all is communicated to them by the direct action of God Himself 

Is the act of maintaining all things in existence also proper to God as is the creation of things?

Yes, because the direct and immediate result of both phenomena is the inflow of being which is an effect proper to God

(B)

Could God effect that all things that are should cease to be?

Yes.

What action on God's part would be necessary to effect that all things that are should cease to be?

It would be sufficient for Him to cease willing to give them the being they have, and which they continue to receive from Him every instant 

Without ceasing, therefore, the being of all things that are in the world depends absolutely upon God?

Yes, without ceasing things depend absolutely on God; much in the same way as the light of the day depends absolutely upon the presence of the action of the sun; except that the action of the sun is a necessary action, whereas the action of God is wholly free 

Has God ever annihilated anything He has made?

No 

Will God ever annihilate anything?

No 

Why has God never annihilated and will never annihilate anything He has created?   

Because God acts for His glory only; and His glory demands not that He annihilate, but rather that He preserve things in existence 

Catechism of the Summa (13)

 XVII. OF MAN'S ORIGIN OR HIS CREATION BY GOD

(A)

Do all men on earth, and all those who preceded then come from one father and one mother?

Yes.

This first man and this first woman from whom all men come, what were they called?

They were called Adam and Eve.

Who was the author of Adam and Eve?

Almighty God.

How did God make Adam and Eve?

By giving them a body and a soul.

How did God give a soul to Adam and Eve?

By creation 

How did God give a body to Adam and Eve?

God tells us that He made the body of Adam from the slime of the earth and that He built up Eve's body from a rib of Adam 

(B)

Must we say that man was made to God's own image and likeness?

Yes 

What is understood by this?

By this is understood that God has given to man a nature and corresponding actions of such a kind that in their highest reach man is enabled to enter in some measure into the spiritual life of God and appreciate the inner life of the three august persons; and owing to this he is enabled to imitate the perfection proper to the Divine Persons 

Is it possible to show how the nature of man and his actions, viewed in their highest endeavour, enable him to know God in His spiritual nature and to catch a glimpse even of the intimate life of the three Divine Persons?

The reason is because man's soul as regards its highest faculties is also spiritual in nature; moreover its supreme acts are those of thinking and loving, which are capable of reaching to the First Truth and the First Good which is God Himself 

In these acts of thought and of love how can we catch a glimpse of the inner life of the three Divine Persons?

By these acts we can attain even unto this because when our mind thinks of God it forms within itself an interior word wherein it reads an object; and under the very impulse of the thought which conceives the word there is begotten an act of love for this same object conceived by the mind 

How can we imitate the perfection proper to the Divine Persons?

We can do this, as God Himself does, by making God conceived in our mind and loved by our will the first object of our life of thought and of our life of love. 

In the corporeal world is man only made to the image and likeness of God?

Yes; and this by reason of his spiritual nature 

Do not other creatures in this world resemble their Creator in some way?

Yes, all creatures in the world bear a mark or a trace of God who made them, by reason of their perfections which are of a lower order

---

XVIII. OF THE STATE OF HAPPINESS IN WHICH MAN WAS CREATED 

(A)

Was man created by God in a state of great perfection?

Yes.

What did the state of perfection in which man was created comprise?

It comprised the mind's complete knowledge void of error; original justice with all the virtues of mind and: will; entire command of the soul over the body and over every creature inferior to man 

Was this state of perfection proper to the first man only or ought it to have been common to all who are descendents from Adam by generation?

It was proper to Adam as regards the gift of knowledge only; but since original justice and the gifts of integrity and complete moral rectitude are inseparable from human nature as such these would have been transmitted to all by way of origin or generation had not sin stood in the way 

In this state in which man was created, would he have been subject to death?

No, in this state man would not have died 

Would man have suffered in this state?

No, for by a special privilege man's body was guarded from all evil by the soul which itself was incapable of suffering so long as it remained subjected to God by its will 

(B)

Was man created by God in a state of happiness?

Yes.

Was this state that of his final and perfect happiness?

No, it was only temporary, and would have been followed by another state which was final 

What then may one call this state of happiness in which man was created by God?

It may be called a state of initial happiness which was to prepare man by way of merit to enter into the state of his final and perfect happiness in token of reward 

Where would man have acquired this state of final and perfect happiness had he remained faithful?

He would have acquired this happiness in the glory of heaven in the company of the angels, whither God would have transferred him after a certain period of probation 

Where was man placed while awaiting to be transferred to the glory of heaven?

He was placed in a garden of delights prepared by God for him 

What was this garden of delights called?

It was called the Garden of Eden 

---