Of the Grace of Miracles

Just as prophecy extends to whatever can be known supernaturally, so the working of miracles extends to all things that can be done supernaturally; the cause whereof is the divine omnipotence which cannot be communicated to any creature. Hence it is impossible for the principle of working miracles to be a quality abiding as a habit in the soul. On the other hand, just as the prophet's mind is moved by divine inspiration to know something supernaturally, so too is it possible for the mind of the miracle worker to be moved to do something resulting in the miraculous effect which God causes by His power. Sometimes this takes place after prayer, as when Peter raised to life the dead Tabitha (Acts 9:40): sometimes without any previous prayer being expressed, as when Peter by upbraiding the lying Ananias and Saphira delivered them to death (Acts 5:4, 9). Hence Gregory says (Dial. ii, 30) that "the saints work miracles, sometimes by authority, sometimes by prayer." In either case, however, God is the principal worker, for He uses instrumentally either man's inward movement, or his speech, or some outward action, or again the bodily contact of even a dead body. Thus when Josue had said as though authoritatively (Josh. 10:12): "Move not, O sun, toward Gabaon," it is said afterwards (Josh. 10:14): "There was not before or after so long a day, the Lord obeying the voice of a man."

Our Lord is speaking there of the miracles to be wrought at the time of Antichrist, of which the Apostle says (2 Thess. 2:9) that the coming of Antichrist will be "according to the working of Satan, in all power, and signs, and lying wonders." To quote the words of Augustine (De Civ. Dei xx, 19), "it is a matter of debate whether they are called signs and lying wonders, because he will deceive the senses of mortals by imaginary visions, in that he will seem to do what he does not, or because, though they be real wonders, they will seduce into falsehood them that believe." They are said to be real, because the things themselves will be real, just as Pharaoh's magicians made real frogs and real serpents; but they will not be real miracles, because they will be done by the power of natural causes, as stated in the First Part (Q. 114, A. 4); whereas the working of miracles which is ascribed to a gratuitous grace, is done by God's power for man's profit.

Two things may be considered in miracles. One is that which is done: this is something surpassing the faculty of nature, and in this respect miracles are called "virtues." The other thing is the purpose for which miracles are wrought, namely the manifestation of something supernatural, and in this respect they are commonly called "signs": but on account of some excellence they receive the name of "wonder" or "prodigy," as showing something from afar (procul).

The "grace of healing" is mentioned separately, because by its means a benefit, namely bodily health, is conferred on man in addition to the common benefit bestowed in all miracles, namely the bringing of men to the knowledge of God.

The working of miracles is ascribed to faith for two reasons. First, because it is directed to the confirmation of faith, secondly, because it proceeds from God's omnipotence on which faith relies. Nevertheless, just as besides the grace of faith, the grace of the word is necessary that people may be instructed in the faith, so too is the grace of miracles necessary that people may be confirmed in their faith.

As stated above (Q. 83, A. 16) when we were treating of prayer, the prayer of impetration relies not on merit but on God's mercy, which extends even to the wicked, wherefore the prayers even of sinners are sometimes granted by God. Hence Augustine says (Tract. xliv in Joan.) that "the blind man spoke these words before he was anointed," that is, before he was perfectly enlightened; "since God does hear sinners." When it is said that the prayer of one who hears not the law is an abomination, this must be understood so far as the sinner's merit is concerned; yet it is sometimes granted, either for the spiritual welfare of the one who prays—as the publican was heard (Luke 18:14)—or for the good of others and for God's glory.

Faith without works is said to be dead, as regards the believer, who lives not, by faith, with the life of grace. But nothing hinders a living thing from working through a dead instrument, as a man through a stick. It is thus that God works while employing instrumentally the faith of a sinner.

Miracles are always true witnesses to the purpose for which they are wrought. Hence wicked men who teach a false doctrine never work true miracles in confirmation of their teaching, although sometimes they may do so in praise of Christ's name which they invoke, and by the power of the sacraments which they administer. If they teach a true doctrine, sometimes they work true miracles as confirming their teaching, but not as an attestation of holiness. Hence Augustine says (QQ. lxxxiii, qu. 79): "Magicians work miracles in one way, good Christians in another, wicked Christians in another. Magicians by private compact with the demons, good Christians by their manifest righteousness, evil Christians by the outward signs of righteousness."

As Augustine says (QQ. lxxxiii, qu. 79), "the reason why these are not granted to all holy men is lest by a most baneful error the weak be deceived into thinking such deeds to imply greater gifts than the deeds of righteousness whereby eternal life is obtained."