e His nature cannot change. But, as we
have said above (Q. 19, A. 4), such an opinion is entirely false, and
absolutely contrary to the Catholic faith, which confesses that God
created things of His own free-will, according to Ps. 134:6:
"Whatsoever the Lord pleased, He hath done." Therefore that God gives
existence to a creature depends on His will; nor does He preserve
things in existence otherwise than by continually pouring out
existence into them, as we have said. Therefore, just as before
things existed, God was free not to give them existence, and not to
make them; so after they are made, He is free not to continue their
existence; and thus they would cease to exist; and this would be to
annihilate them.

Reply Obj. 1: Non-existence has no direct cause; for nothing is a
cause except inasmuch as it has existence, and a being essentially as
such is a cause of something existing. Therefore God cannot cause a
thing to tend to non-existence, whereas a creature has this tendency
of itself, since it is produced from nothing. But indirectly God can
be the cause of things being reduced to non-existence, by withdrawing
His action therefrom.

Reply Obj. 2: God's goodness is the cause of things, not as though by
natural necessity, because the Divine goodness does not depend on
creatures; but by His free-will. Wherefore, as without prejudice to
His goodness, He might not have produced things into existence, so,
without prejudice to His goodness, He might not preserve things in
existence.

Reply Obj. 3: If God were to annihilate anything, this would not
imply an action on God's part; but a mere cessation of His action.
_______________________

FOURTH ARTICLE [I, Q. 104, Art. 4]

Whether Anything Is Annihilated?

Objection 1: It would seem that something is annihilated. For the end
corresponds to the beginning. But in the beginning there was nothing
but God. Therefore all things must tend to this end, that there shall
be nothing but God. Therefore creatures will be reduced to nothing.

Obj. 2: Further, every creature has a finite power. But no finite
power extends to the infinite. Wherefore the Philosopher proves (Phys.
viii, 10) that, "a finite power cannot move in infinite time."
Therefore a creature cannot last for an infinite duration; and so at
some time it will be reduced to nothing.

Obj. 3: Further, forms and accidents have no matter as part of
themselves. But at some time they cease to exist. Therefore they