Catechism Part 1, Section 2, Chapter 1, Article 1, Paragraphs 4-5: Creator of Heaven and Earth (279-354)

Paragraph 4: Creator (279-324)
Scripture begins by saying that God created the Heavens and the Earth .The readings of the Easter Vigil, the celebration of the new creation in Christ, begin with the creation account. Creation was the beginning of the history of salvation, and the first step in God's covenant with His people. God alone is the Creator, and created the everything out of nothing with no aid. The existence of God the Creator can be known with  through his works , and  by the light of human reason. This is why faith comes to confirm and enlighten reason in the correct understandings of this truth. The truth about creation is so important that God in his tender mercies wanted to reveal to his People everything that is salutary to know on the subject. God progressively revealed to Israel the mystery of creation.Creation is revealed as the first step towards this covenant , the first and universal witness to Gods all-powerfull love. The New Testament reveals that God created everything by the eternal Word , his beloved Son. The Church's faith also confesses the creative action of the Holy Spirit the giver of life the Creator Spirit the source of every good. The Old Testament suggest and the New Covent reveals the creative action of the Son and the Spirit, inseparably one with the Father. This is confirmed by the Church's rule of Faith: There exists but one God... he is Father, God the creator, the author, the giver of order. He made all things by himself, that is , by his aWord and his Wisdom, by the Son and the Spirit who , so to speak, are his hands . Creation is the common work of the Holy Trinity. Scripture and Tradition never cease to teach and celebrate this fundamental truth: The world was made for the glory of God.St. Bonaventure explains that God created all things not to increase his glory, but to show it forth and to communicate it, for God has no other reason for creating than his love and goodness. The glory of God consists in the realization of this manifestation and communication of his goodness, for which the world was created. For the glory of God is man fully alive;moreover man's life is the vision of God:if God's revelation through creation has already obtained life for all beings who dwell on earth, how much more will the Word's manifestation of the Father obtain life for those who see God. The ultimate purpose of creation is that God who is the creator of all things may at last become all in all,thus simultaneously assuring his own glory and our beatitude. We believe that God created the world in according to his wisdom. It is not a product of any necessity whatever, nor blind fate or chance. We believe that it proceeds from Gods free will he wanted to make his creatures to share his being,wisdom, and goodness.
He created out of nothing freely with no aid. Since God could create everything out of nothing , he can also, through the Holy Spirit, give spiritual life to sinners by creating a pure heart in them and bodily life to the dead through the Resurrection.Because God creates through wisdom, his creation is ordered.Because creation comes from God's goodness it shares in Gods goodness.
Creation has its own goodness and proper perfection,but it did not spring forth complete from the hands of the creator. The universe was created in a state of journeying toward an ultimate perfection yet to be obtained to which God has destined it. We call divine providence the dispositions by which God guides his creation toward this perfection. By his providence God protects and governs, all things which he has made , "reaching mightily from one end of the earth to the other, and ordering all things well". For "all are open and laid bare to his eyes" even those things which are yet to come into existence through the free action of creatures. The witness of Scripture is unanimous that divine providence is concrete and immediate ; God cares for all . from the least things to the great events of the world and its history. The sacred books powerfully affirm God's absolute sovereignty over the course of events. And so we see the Holy Spirit , the principal author of the Sacred Scripture, often attributes actions to God without mentioning any secondary causes. Jesus asks for childlike abandonment to the providence of our heavenly Father who takes care of his children's smallest needs. God is the sovereign master of his plan. But to carry it out he also makes use of his creatures cooperation. This use is not a sign of weakness, but rather a token of almighty God's greatness and goodness. For God grants his creatures not only their existence, but also the dignity of actioning on their own, of being causes and principals for each other, and thus of cooperating in the accomplishments of his plan. The truth that God is at work in all the actions of his creatures is inseparable from faith in God the Creator. If God the Father almighty, the Creator of the ordered and good world , cares for al his creatures, why does evil exists? To this question there is  no quick answer. Only Christian faith as a whole constitutes the answer to these question:  the goodness of creation, the drama of sin, and the patient love of God who comes to meet man by his covenants, the redemptive Incarnation of his Son, his gift of the Spirit , his gathering of the Church , the power of the sacraments , and his call to a blessed life to which free creatures are invited to consent in advance, but from which , by a terrible mystery, they can also turn away in advance . There is not a single aspect of the Christian message that is not in part an answer to the question of evil. But why did God create a world so perfect that no evil could exist in it? With infinite power God could always create something better. But with infinite wisdom and goodness God freely willed to create a world in a state of journeying toward its ultimate perfection. In God's plan this process of becoming involves the appearance of  certain beings and the disappearance of others. the existence of the more perfect stuctive gorces of nature. With physical good there exists also physical evil as long as creation has not reached pefection.  Angels and men, as intelligent and free creatures have to journey towards their ultimate destines by their free choice  and preferential love. They can therefore go astray. Indeed they have sinned. Thus has mortal evil  incommensurably more harmful than physical evil, entered the world. God is no way indirectly  or directly the cause of mortal evil. He permits it, however because he respects the freedom of his creatures, and mysteriously , knows how to derive good from it: For almighty  God because he is supremely good would never allow any evil whatsoever to exist in his works if he were not so all powerful and good as to cause good to emerge from evil itself. In time we can discover that God in his almighty providence can bring good from the consequences of an evil, even a mortal evil, caused by his creatures.St Catherine of Siena said to those who are scandalized and rebel against what happens to them everything comes from love, all is ordained for the salvation of man, God does nothing without this goal in mind. St Thomas More , shortly before his martyrdom consoled his daughter:" Nothing can come but that that God wills. And I make very sure that whatsoever that be, seem it never so bad in sight, it shall indeed be the best" Dame Julian of Norwich: " Here I was taught by the grace of God that I should steadfastly keep me in the faith... and that at the same time I should take my stand on  and earnestly believe in  what our Lord shewed in this time-----that all manner [of] thing shall be well. We firmly believe that God is master of the world and of its history. But the ways of his providence are often unknown to us. Only at the end, when our partial knowledge ceases,when we see God, will we fully know the ways by which even through the dramas of evil and sin God has guided  his creation to that definitive sabbath rest for which he created heaven and earth.

Paragraph 5: Heaven and Earth (325-354)
The Apostles Creed professes that God is Creator of heaven and earth. The Nicene Creed makes it explicit that this profession includes all that is seen and unseen. The Scriptural expression heaven and earth means all that exists, creation in its entirety. It also indicates the bond, deep within creation, that both unites heaven and earth and distinguishes the one from the other; the earth is the world of men, while heaven or the heavens can designate both the firmament and God's own place  our Father in heaven and consequently the heaven to which is eschatological glory. Finally, heaven refers to the saints and the place of spiritual creatures, the angels who surround God. The The profession of faith of the Fourth Lateran Council affirms that God from the beginning of time made at once  out of nothing both orders of creatures, the spiritual and the corporeal, that is the angelic and the earthly and then the human creature who as it were shares in both orders, being composed of spirit and body. St. Augustine says" Angel is the name of their office, not of their nature. If you seek the name of their nature it is spirit; if you  seek the name of their office it is angel from what they are spirit from what they do angel." With their whole beings the angels are servants and messengers of God. As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures as the splendour of their glory bears witness.Christ is the center of the angelic world. They are his angels. They belong to him because they were created through him and for him.They belong to him still more because he has made them messengers of his saving plan.  Angels have been present since creation and throughout history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed paradise;protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples.From the birth of Christ to his accession Jesus was surrounded by the adoration and service of angels. In her liturgy the Church joins with the angels to adore the thrice-holy God. She invokes her assistance in the Roman Canons Almighty God we pray that you angel...; in the funeral liturgy. More over in the  Cherubic Hymn of the Byzantine Liturgy, she celebrates the memory of certain angels more particular ( st. Michael, St. Gabriel, St. Raphael, and the guardian angels). From infancy to death human life is surrounded by their watchful care and intercession. Besides each believer stands an angel as protector and shepherd leading him to life.
God himself created the visible world in all  richness, diversity, and order. Scripture presents the work of the Creator symbolically as a succession of six days of divine work, concluded by the rest on the seventh day. On the subject of creation the the sacred text teaches the truths revealed by God for our salvation, permitting us to recognize the inner nature, the value, and the ordering of the whole of creation to the praise of God. Nothing exists that does not owe its existence to God the Creator. Each creature possesses its own particular goodness and perfection. Each of the variations creatures, willed in its being reflects in its own way a ray of God's infinite wisdom and goodness. Man must therefore respect the particular goodness of every creature, to avoid any disordered use of things which would bring disastrous consequences for human beings and their environment.God wills the interdependence of creatures. The sun and the moon, the cedar and the little flower, the eagle and the sparrow: the spectacle of their countless diversities and inequalities tell us that no creature is self sufficient. Creatures exist only in dependence on each other, to complete each other, in the service of each other. The beauty of the universe: The order and harmony of the created world results from the diversity of beings and from relationships which exist among them. Man discovers them progressively as the laws of nature. The beauty if creation reflects the infinite beauty of the Creator and ought to inspire the respect and submission of man's intellect and will. The hierarchy of creatures is expressed by the order of six days from the less perfect to the more perfect.Man is the summit of the Creators work as the inspired account expresses by clearly distinguishing the creation of man from that of the other creatures. There is a solidarity among all creatures arising from the fact that all have the same Creator and all are ordered to his glory. The sabbath  the end of the work of the six days.In creation God laid a foundation and established laws that remain firm on which the believer can rely with confidence, for they are the sign and pledge of the unshakable faithfulness of God's covenant. For his part man must remain faithful yo this foundation and respect the laws which the Creator has written into it.Creation was fashioned with a view to the sabbath and therefore for the worship and adoration of God. Worship is inscribed in the order of creation. The sabbath is at the heart of Israel's law. To keep the commandments is to correspond to the wisdom and the will of God as expressed in his work of creation. The eighth day. But for us a new day dawned: the day of Christ's Resurrection. The seventh day completes the first day of creation. The eighth day begins the new creation. Thus, the work of creation culminates in the greater work of redemption. The first creation finds meaning and its summit in the new creation Christ, the splendour of which surpasses that of the first creation.