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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.
Objection 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.
Objection 3: Further, forms and accidents have no matter as part of
themselves. But at some time they cease to exist. Therefore they are
reduced to nothing.
On the contrary, It is written (Eccles. 3:14): "I have
learned that all the works that God hath made continue for ever."
I answer that, Some of those things which God does in creatures
occur in accordance with the natural course of things; others happen
miraculously, and not in accordance with the natural order, as will be
explained (Question 105, Article 6). Now whatever God wills
to do according to the natural order of things may be observed from
their nature; but those things which occur miraculously, are ordered
for the manifestation of grace, according to the Apostle, "To each
one is given the manifestation of the Spirit, unto profit" (1
Cor. 12:7); and subsequently he mentions, among others, the
working of miracles.
Now the nature of creatures shows that none of them is annihilated.
For, either they are immaterial, and therefore have no potentiality
to non-existence; or they are material, and then they continue to
exist, at least in matter, which is incorruptible, since it is the
subject of generation and corruption. Moreover, the annihilation of
things does not pertain to the manifestation of grace; since rather the
power and goodness of God are manifested by the preservation of things
in existence. Wherefore we must conclude by denying absolutely that
anything at all will be annihilated.
Reply to Objection 1: That things are brought into existence from a
state of non-existence, clearly shows the power of Him Who made
them; but that they should be reduced to nothing would hinder that
manifestation, since the power of God is conspicuously shown in His
preserving all things in existence, according to the Apostle:
"Upholding all things by the word of His power" (Heb. 1:3).
Reply to Objection 2: A creature's potentiality to existence is
merely receptive; the active power belongs to God Himself, from
Whom existence is derived. Wherefore the infinite duration of things
is a consequence of the infinity of the Divine power. To some
things, however, is given a determinate power of duration for a
certain time, so far as they may be hindered by some contrary agent
from receiving the influx of existence which comes from Him Whom
finite power cannot resist, for an infinite, but only for a fixed
time. So things which have no contrary, although they have a finite
power, continue to exist for ever.
Reply to Objection 3: Forms and accidents are not complete beings,
since they do not subsist: but each one of them is something "of a
being"; for it is called a being, because something is by it. Yet
so far as their mode of existence is concerned, they are not entirely
reduced to nothingness; not that any part of them survives, but that
they remain in the potentiality of the matter, or of the subject.
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