No.

There is soul, spirit and body, I suppose. Soul is a property of a humans not animals. The spirit is what gives life to the physical body. It is like a 'operating system' on a computer - body cannot function without a spirit. Animal's spirit is temporary - it dies together with the death of the body. Animals, having no soul cannot be going to heaven. This is reserved for humans and angels. I have no idea (it's unimportant) if the human spirit is eternal as the soul. Probably. This is just my theory (in case I would study theology, haha).
Here is a summary of Catholic teaching on the subject of animals and their spirits:
Catholic Teaching on Animals in the Afterlife
No immortal souls:
Animals have "sensitive souls" (for life and sensation) that perish with the body; only humans have rational, eternal souls (Catechism of the Catholic Church, 2417–2418; Aquinas' Summa Theologica I, q. 75).
Renewed creation:
Heaven includes a perfected world with animals (Isaiah 11:6–9; Romans 8), possibly recreated for our joy, but not the same pets as independent beings.
Past popes:
Paul VI's quote ("One day, we will see our animals again in the eternity of Christ. Paradise is open to all God’s creatures.") is the closest historical parallel.
Benedict XVI leaned against individual pets in heaven but affirmed God's care for creation.
Angels carrying a soul:

There is too much more to list. This I hope will be enough.
The wolf and the lamb shall feed together; the lion and the ox shall eat straw; and dust shall be the serpent's food: they shall not hurt nor kill in all my holy mountain, saith the Lord.
Isaias (Isaiah) 65:25
And I saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and with justice doth he judge and fight. Apocalypse (Revelation) 19:11
He called animals “brother” or “sister,” and he exhorted them to praise God. He would go through the streets and byways, inviting everyone to sing with him. And one time when he came upon an almond tree, he said, “Brother Almond, speak to me of God.” And the almond tree blossomed.
St. Blaise was known to have cured diseased wild animals that came to him of their own accord for healing, but never disturbed him in prayer.
Luke 12:6
The Lord Jesus Christ stated: “Are not five sparrows sold for two farthings, and not one of them is forgotten before God?”
Apocalypse 5:13:
“And every creature, which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them: I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honor, and glory, and power, for ever and ever.”
The Old Testament Book of Numbers, Chapter 22:21-35:
“Balaam arose in the morning, and saddling his went with them. And God was angry. And an angel of the Lord stood in the way against Balaam, who sat on the , and had two servants with him. The seeing the angel standing in the way, with a drawn sword, turned herself out of the way, and went into the field. And when Balaam beat her, and had a mind to bring her again to the way, the angel stood in a narrow place between two walls, wherewith the vineyards were enclosed. And the seeing him, thrust herself close to the wall, and bruised the foot of the rider. But he beat her again: And nevertheless the angel going on to a narrow place, where there was no way to turn aside either to the right hand or to the left, stood to meet him. And when the saw the angel standing, she fell under the feet of the rider: who being angry beat her sides more vehemently with a staff. And the Lord opened the mouth of the , and she said: What have I done to thee? Why strikest thou me, lo, now this third time? Balaam answered: Because thou hast deserved it, and hast served me ill: I would I had a sword that I might kill thee. The said: Am not I thy beast, on which thou hast been always accustomed to ride until this present day? Tell me if I ever did the like thing to thee. But he said: Never. Forthwith the Lord opened the eyes of Balaam, and he saw the angel standing in the way with a drawn sword, and he worshipped him falling flat on the ground. And the angel said to him: Why beatest thou thy these three times? I am come to withstand thee, because thy way is perverse, and contrary to me: And unless the had turned out of the way, giving place to me who stood against thee, I had slain thee, and she should have lived. Balaam said: I have sinned, not knowing that thou didst stand against me: and now if it displease thee that I go, I will return. The angel said: Go with these men, and see thou speak no other thing than what I shall command thee. He went therefore with the princes.”
GOD opened his mouth to speak? That tells me that animal understood and wanted to say those things to Balaam. But men broke away from communicating with animals long before Balaam. So GOD allowed it to speak what it wanted to say in his own language.

But why do animals suffer?

Good question. I don't know.

Thanks for taking the time to respond in such detail. Much appreciated.

Let me try to find answer to your question.

JANET ZIMMER & V.R.S. & Instaurare Omnia in Christo Since I am not a master of theology I asked this question: "Why animals suffer according to St. Thomas Aquinas and other saints?" Below is a generative summary/search:
Here is part of the long answer:
"The question of why animals suffer is complex, particularly when viewed through the lens of theology, as it touches on the nature of creation, suffering, and divine providence. Saint Thomas Aquinas, a prominent medieval theologian, and other saints provide insights into this issue based on their understanding of God's creation and purpose. Below, I’ll explain Aquinas’s perspective and complement it with views from other saints, focusing on their theological frameworks, while addressing the question directly and concisely.
Saint Thomas Aquinas on Animal Suffering
Aquinas, in his Summa Theologica and other writings, does not directly focus on animal suffering as a standalone issue but addresses it indirectly within his broader theology of creation, providence, and the problem of evil. His key points relevant to animal suffering include:
Hierarchy of Creation:
Aquinas views creation as a hierarchy, with God at the top, followed by angels, humans, animals, plants, and inanimate matter (Summa Theologica, I, Q. 47-49). Animals, lacking rational souls, exist primarily to serve the needs of higher beings, particularly humans, and to reflect God’s goodness through their diversity and order. Suffering in animals (e.g., pain, predation) is part of the natural order established by God. It is not "evil" in a moral sense, as animals lack the rational capacity for moral agency or eternal salvation. Their suffering serves the balance of nature (e.g., predation maintains ecological stability).
Purpose of Suffering in the Natural Order:
Aquinas argues that what appears as "suffering" in animals (e.g., a deer eaten by a lion) is not evil but a necessary part of God’s providential plan (Summa Theologica, I, Q. 22). The universe is designed for the common good of all creation, not the individual good of each animal. Predation, disease, or pain in animals contributes to the overall harmony of the cosmos. For example, the death of one animal sustains another, reflecting God’s wisdom in ordering nature for mutual dependence.
Lack of Moral Evil in Animal Suffering:
Unlike human suffering, which can involve moral evil (sin) or spiritual growth, animal suffering is purely physical and lacks moral significance. Aquinas explains that animals do not possess free will or an eternal soul, so their pain does not have the same redemptive or punitive purpose as human suffering (Summa Theologica, I-II, Q. 1-5). God permits animal suffering as part of the natural processes, not as punishment or for their moral development, but to manifest His glory through the diversity and functionality of creation.
Divine Providence:
Aquinas emphasizes that all events, including animal suffering, fall under God’s providence (Summa Theologica, I, Q. 103). God allows suffering for a greater good, even if humans cannot fully discern it. For animals, this good is tied to the sustenance of life and the beauty of the created order.
Perspectives from Other Saints
Other saints, while often aligning with Aquinas’s framework, add emotional and spiritual dimensions to the discussion of animals and suffering, reflecting their deep compassion for creation:
Saint Francis of Assisi:
Known for his love of animals, St. Francis viewed them as part of God’s creation, deserving respect as "brothers and sisters" (Canticle of the Creatures). He preached to birds and tamed wolves, seeing animals as reflecting God’s glory. While Francis did not directly address animal suffering, his theology implies that their pain is part of the fallen world affected by human sin (a postlapsarian view). He would likely encourage compassion toward suffering animals as an act of stewardship, without attributing moral evil to their natural processes.
Saint Augustine:
Augustine, whose writings influenced Aquinas, saw animal suffering as part of the natural order post-Fall (City of God, Book XII). He believed the world was corrupted by human sin, indirectly affecting creation, including animals. Their suffering is a byproduct of this fallen state, not a direct divine punishment. Like Aquinas, Augustine held that animals lack rational souls, so their suffering serves practical purposes in nature (e.g., ecological balance) rather than spiritual ones.
Saint Bonaventure:
A contemporary of Aquinas, Bonaventure emphasized creation as a reflection of God’s love and wisdom (Breviloquium). He viewed animal suffering as part of the temporal world’s imperfection, subordinate to the eternal purpose of glorifying God. Bonaventure’s mystical approach suggests that humans should show mercy to animals, as they are part of the divine tapestry, but he accepts suffering as intrinsic to the material world.
Saint John Paul II (modern perspective):While not a medieval saint, St. John Paul II noted in his writings that animals possess a "breath of life" (Genesis 1:30) and deserve respect (Catechism of the Catholic Church, 2416). He acknowledged animal suffering but, like Aquinas, placed it within the context of God’s broader plan, where human stewardship should minimize unnecessary cruelty.
Synthesis: Why Do Animals Suffer?
According to Aquinas and other saints, animals suffer because:
Natural Order: Suffering is inherent in the material world, where predation, disease, and death maintain ecological balance, reflecting God’s providential design. No Moral Evil: Unlike humans, animals lack rational souls, so their suffering is not morally significant but serves the common good of creation. Human Sin’s Impact: Some saints (e.g., Augustine) suggest that animal suffering is intensified in a fallen world affected by human sin, though not directly caused by animals themselves. Divine Purpose: All suffering, including that of animals, falls under God’s providence, contributing to the greater good of the cosmos, even if humans cannot fully understand it.
Practical Implications for Believers
Stewardship: Saints like Francis and John Paul II encourage compassion toward animals, suggesting humans should minimize unnecessary suffering (e.g., cruelty in farming) as part of their role as stewards of creation (Catechism, 2417-2418). No Redemptive Suffering: Unlike humans, animals do not suffer for spiritual growth, so their pain is not redemptive but functional within nature’s cycles.
Limitations and Modern Context
Aquinas and traditional saints wrote in a pre-modern context, without today’s understanding of animal cognition or ethical debates about animal welfare. Modern Catholic theology, informed by science, increasingly emphasizes ethical treatment of animals (e.g., Pope Francis’s Laudato Si’, 2015, calls for care of creation). While Aquinas’s framework remains influential, contemporary theologians might argue that animal suffering raises ethical questions about human responsibility, especially in cases of human-caused harm (e.g., factory farming, environmental destruction).For a deeper dive, consult Aquinas’s Summa Theologica (First Part, Questions 22, 47-49, 103) or the Catechism of the Catholic Church (2415-2418). If you’d like a specific saint’s view explored further or a comparison with modern theology, let me know!

Like you I am no Theologian. Nor care to be. I was going to leave some things. Some examples etc. I decided not to. I am a simple person who loves simply things. I am down to earth and i listen to GOD way before I listen to men.
I will only leave this part.
On gtv for the past several years, I have seen one person after the other talking about how Saint Aquinas was wrong about one thing after the other. Like St. Augustine and other Saints. but not as many from St. Aquinas. I don't know much about him. I decided this year to do the best I can to read about him. I read here and there some things.
I decided I needed and wanted to know about his death.
On the feast of St. Nicholas [in 1273, Aquinas] was celebrating Mass when he received a revelation that so affected him that he wrote and dictated no more, leaving his great work the Summa Theologiae unfinished. To Brother Reginald’s (his secretary and friend) expostulations he replied, “The end of my labors has come. All that I have written appears to be as so much straw after the things that have been revealed to me.” When later asked by Reginald to return to writing, Aquinas said, “I can write no more. I have seen things that make my writings like straw.”
Referring to his own writings as straw? Doesn't sound good to me. Straw is used for kindling. That's how he saw his own writings. Refusing to write or dictate any more. I will pass on Aquinas and once again lean on GOD and The Bible.

Hah! I know that story. We can only guess what he experienced. Some say that he experienced love of God and realized that our knowledge however advanced it is, it means nothing - straw. But no one knows except Thomas and God. Same story happened to Blaise Pascal, French genius mathematician. He was told by God to stop working on Math. So he did, same as Thomas. I have to tell you that Dominicans love St Thomas and I doubt it if they ever get rid of him and his works. My son attended theology college and there was Thomas all the time.
Corinthians 13:8 - "Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed." &
13:10-12: "10 But when that which is perfect is come, that which is in part shall be done away.
11 When I was a child, I spoke as a child, I understood as a child, I thought as a child. But, when I became a man, I put away the things of a child.
12 We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known."
St. Thomas - perhaps he saw the perfection of the things he was working on and understood that his version is a straw?
I guess we'll find out in Heaven.

St. Thomas Aquinas means: “All his writings ARE AS NOTHING (straw)” compared to the splendours of God in Heaven.” Again a metaphor misinterpreted literally…

JANET ZIMMER
The Traditional Thomistic Perspective on Evil, Suffering, and Creation:
I. Physical Evil and Natural Order
The suffering of animals and the destructive forces of nature (earthquakes, floods) are not "imperfections" in God’s Divine Plan but the necessary consequences for the perfection and order of the material cosmos as a whole (ordo universi). The elements are mutable, meaning they are subject to corruption (decay/destruction) and generation (creation/renewal). God permits these processes because the destruction of one thing is required for the generation and preservation of another, ensuring the continuity and variety of species. This physical evil (malum poenae) is thus permitted for the greater good of the established natural law and cosmic design.
II. Predation and the Hierarchy of Being
Predation by man and by carnivores is a permitted physical evil essential to the hierarchy of being.
Lower for the Higher: In God's Divine Plan, lower creatures exist for the sake of the higher. Plants are for animals, and all non-rational animals (bruta animalia) are directed toward man’s use (ad usum hominis).
Perfection of the Species: The existence of carnivorous species contributes to the perfection and variety of the universe. The death of the individual animal is not a moral tragedy, as it possesses a sensitive soul but lacks a rational soul. The natural food chain ensures that one form of life ceases to exist so that its superior can be sustained, contributing to the full expression of the created order.
III. Man's Dominion and Moral Evil
Man, possessing a rational soul, has dominion (stewardship) over the animals.
Licit Use, Illicit Cruelty: Using animals for human sustenance, labor, or research is licit. However, inflicting cruel or unnecessary suffering upon them is illicit and constitutes a grave sin. This sin is not against the animal (which lacks moral rights), but a transgression against justice and charity denoting a disordered will and an abuse of God-given authority, offending God as the Creator of the creature.
God tolerates Sin: God tolerates/permits moral evil (malum culpae—sin) only because He grants man the greater good of free will. God does not will the evil directly but allows it, knowing that His Omnipotence can bring forth a greater good from the existence of sin and suffering (e.g., the Redemption).
IV. Evil, Grace, and Sanctification
God's tolerance of, or permission of evil is always directed toward a greater good.
Evil can be the Occasion, but never the Cause of Good: Evil is not the cause of good, but rather the occasion for its manifestation. God, who is Supreme Good, exists supremely despite, and regardless of physical, moral, or spiritual evil.
Purification: Suffering, particularly when endured by man with sanctifying grace and an upright intention, becomes a purifying agent for the soul, drawing the individual closer to God and leading toward sanctification (the process of becoming a saint). God, like the Father in the parable of the Prodigal Son, tolerates disordered choices not to endorse them, but to allow for a deeper, more profound conversion and appreciation of His mercy and love.

Yes, hierarchy is super important. And moral evil - the original sin brought this tragedy on all of us. How big was the offence! The Son of God had to die most cruel death for us. This is so sad.

"The suffering of animals and the destructive forces of nature (earthquakes, floods) are not "imperfections" in God’s Divine Plan but the necessary consequences for the perfection and order of the material cosmos as a whole (ordo universi). The elements are mutable, meaning they are subject to corruption (decay/destruction) and generation (creation/renewal). God permits these processes because the destruction of one thing is required for the generation and preservation of another, ensuring the continuity and variety of species. This physical evil (malum poenae) is thus permitted for the greater good of the established natural law and cosmic design."