I made a tesseract in high school.

So did I -- and had to mop the floor afterwards.

Didn't you grow an extra pair of hands when you entered the 4th Dimension?

Nope. I used waldoes.

Were they issued, or did you have to buy them?

He doesn't share His being; that would lead to pantheism.

Not only with respect to the initial act of creation but also with respect to the ongoing existence of the universe, things exist because God wills them to.

To add to Obi's reply, it is helpful to remember the distinction between something's efficient cause and it's material cause. When we say God created ex nihilo, we mean the world lacked a material cause. It was made out of nothing. That does not mean the world lacked an efficient cause. Indeed, the efficient cause of the world is God.

It would be a self contradiction to say the world made from nothing means that it has no efficient cause. There is no contradiction in saying that God cannot will something into being, i.e., that something need not have a material cause. In fact, there's no reason to say that God could not create ex nihilo today. If God willed something new into existence, that wouldn't mean He made it out of preexisting material (though He could if He so chose). He could simply will something to be even now.

Are you Catholic yet?

If not, I’d boot you out of here. You’ve been in here way too long not to be Catholic.

By sanctifying grace, we do share in His Being.

I suspect that's what he's getting at too, but it's ill-phrased. God exists a se, and that's not a transferable attribute.

Nope. That’s pantheism.

90. Nor is it necessary, if we say that God is existence alone, for us to fall into the error of those who say that God is universal existence whereby each and every thing formally exists. For the existence which God is, is such that no addition can be made to it. Whence by virtue of its purity it is an existence distinct from every existence. This is why, in the commentary on the ninth proposition of the Book on Causes, it is said that the individuation of the First Cause, which is existence alone, is through its pure goodness. But as regards that universal existence, just as it does not include in its intelligible content any addition, so too neither does it include in its intelligible content any exclusion of addition, because if this were the case, nothing in which something is added over and above its existence could be understood to be.

And thus there is a twofold grace: one whereby man himself is united to God, and this is called "sanctifying grace"; the other is that whereby one man cooperates with another in leading him to God, and this gift is called "gratuitous grace," since it is bestowed on a man beyond the capability of nature, and beyond the merit of the person.

Nothing can act beyond its species, since the cause must always be more powerful than its effect. Now the gift of grace surpasses every capability of created nature, since it is nothing short of a partaking of the Divine Nature, which exceeds every other nature. And thus it is impossible that any creature should cause grace. For it is as necessary that God alone should deify, bestowing a partaking of the Divine Nature by a participated likeness, as it is impossible that anything save fire should enkindle.