St. Thomas Aquinas
excerpts
from
SUMMA THEOLOGICA
from the Christian
Classics Etherial Library website.
THE SECOND PART OF THE SECOND PART
QUESTION 178
OF THE GRACE OF MIRACLES (TWO ARTICLES)
We must next consider
the grace of miracles, under which head there are two points of inquiry:
(1)
Whether there is a gratuitous grace of working miracles?
(2)
To whom is it becoming?
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Article 1. Whether there is a gratuitous grace of working miracles?
Objection 1: It would
seem that no gratuitous grace is directed to the working of miracles. For
every grace puts something in the one to whom it is given (Cf. [3739]FS,
Q[90], A[1]). Now the working of miracles puts nothing in the soul of the
man who receives it since miracles are wrought at the touch even of a dead
body. Thus we read (4 Kings 13:21) that "some . . . cast the body into the
sepulchre of Eliseus. And when it had touched the bones of Eliseus, the man
came to life, and stood upon his feet." Therefore the working of miracles
does not belong to a gratuitous grace.
Objection 2: Further,
the gratuitous graces are from the Holy Ghost, according to 1 Cor. 12:4,
"There are diversities of graces, but the same Spirit." Now the working of
miracles is effected even by the unclean spirit, according to Mat. 24:24,
"There shall arise false Christs and false prophets, and shall show great
signs and wonders." Therefore it would seem that the working of miracles
does not belong to a gratuitous grace.
Objection 3: Further,
miracles are divided into "signs," "wonders" or "portents," and "virtues."
[*Cf. 2 Thess. 2:9, where the Douay version renders 'virtus' by 'power.' The
use of the word 'virtue' in the sense of a miracle is now obsolete, and the
generic term 'miracle' is elsewhere used in its stead: Cf. 1 Cor. 12:10, 28;
Heb. 2:4; Acts 2:22]. Therefore it is unreasonable to reckon the "working of
miracles" a gratuitous grace, any more than the "working of signs" and
"wonders."
Objection 4: Further,
the miraculous restoring to health is done by the power of God. Therefore
the grace of healing should not be distinguished from the working of
miracles.
Objection 5: Further,
the working of miracles results from faith---either of the worker, according
to 1 Cor. 13:2, "If I should have all faith, so that I could remove
mountains," or of other persons for whose sake miracles are wrought,
according to Mat. 13:58, "And He wrought not many miracles there, because of
their unbelief." Therefore, if faith be reckoned a gratuitous grace, it is
superfluous to reckon in addition the working of signs as another gratuitous
grace.
On the contrary,
The Apostle (1 Cor. 12:9,10) says that among other gratuitous graces,
"to another" is given "the grace of healing . . . to another, the working of
miracles."
I answer that, As
stated above ([3740]Q[177], A[1]), the Holy Ghost provides sufficiently for
the Church in matters profitable unto salvation, to which purpose the
gratuitous graces are directed. Now just as the knowledge which a man
receives from God needs to be brought to the knowledge of others through the
gift of tongues and the grace of the word, so too the word uttered needs to
be confirmed in order that it be rendered credible. This is done by the
working of miracles, according to Mk. 16:20, "And confirming the word with
signs that followed": and reasonably so. For it is natural to man to arrive
at the intelligible truth through its sensible effects. Wherefore just as
man led by his natural reason is able to arrive at some knowledge of God
through His natural effects, so is he brought to a certain degree of
supernatural knowledge of the objects of faith by certain supernatural
effects which are called miracles. Therefore the working of miracles belongs
to a gratuitous grace.
Reply to Objection 1:
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."
Reply to Objection 2:
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 [3741]FP, 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.
Reply to Objection 3:
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].
Reply to Objection 4:
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.
Reply to Objection 5:
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.
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Article 2. Whether the wicked can work miracles?
Objection 1: It would
seem that the wicked cannot work miracles. For miracles are wrought through
prayer, as stated above (A[1], ad 1). Now the prayer of a sinner is not
granted, according to Jn. 9:31, "We know that God doth not hear sinners,"
and Prov. 28:9, "He that turneth away his ear from hearing the law, his
prayer shall be an abomination." Therefore it would seem that the wicked
cannot work miracles.
Objection 2: Further,
miracles are ascribed to faith, according to Mat. 17:19, "If you have faith
as a grain of mustard seed you shall say to this mountain: Remove from hence
hither, and it shall remove." Now "faith without works is dead," according
to James 2:20, so that, seemingly, it is devoid of its proper operation.
Therefore it would seem that the wicked, since they do not good works,
cannot work miracles.
Objection 3: Further,
miracles are divine attestations, according to Heb. 2:4, "God also bearing
them witness by signs and wonders and divers miracles": wherefore in the
Church the canonization of certain persons is based on the attestation of
miracles. Now God cannot bear witness to a falsehood. Therefore it would
seem that wicked men cannot work miracles.
Objection 4: Further,
the good are more closely united to God than the wicked. But the good do not
all work miracles. Much less therefore do the wicked.
On the contrary,
The Apostle says (1 Cor. 13:2): "If I should have all faith, so that I
could remove mountains, and have not charity, I am nothing." Now whosoever
has not charity is wicked, because "this gift alone of the Holy Ghost
distinguishes the children of the kingdom from the children of perdition,"
as Augustine says (De Trin. xv, 18). Therefore it would seem that even the
wicked can work miracles.
I answer that, Some
miracles are not true but imaginary deeds, because they delude man by the
appearance of that which is not; while others are true deeds, yet they have
not the character of a true miracle, because they are done by the power of
some natural cause. Both of these can be done by the demons, as stated above
(A[1], ad 2).
True miracles cannot
be wrought save by the power of God, because God works them for man's
benefit, and this in two ways: in one way for the confirmation of truth
declared, in another way in proof of a person's holiness, which God desires
to propose as an example of virtue. In the first way miracles can be wrought
by any one who preaches the true faith and calls upon Christ's name, as even
the wicked do sometimes. In this way even the wicked can work miracles.
Hence Jerome commenting on Mat. 7:22, "Have not we prophesied in Thy name?"
says: "Sometimes prophesying, the working of miracles, and the casting out
of demons are accorded not to the merit of those who do these things, but to
the invoking of Christ's name, that men may honor God, by invoking Whom such
great miracles are wrought."
In the second way
miracles are not wrought except by the saints, since it is in proof of their
holiness that miracles are wrought during their lifetime or after death,
either by themselves or by others. For we read (Acts 19:11,12) that "God
wrought by the hand of Paul . . . miracles" and "even there were brought
from his body to the sick, handkerchiefs . . . and the diseases departed
from them." In this way indeed there is nothing to prevent a sinner from
working miracles by invoking a saint; but the miracle is ascribed not to
him, but to the one in proof of whose holiness such things are done.
Reply to Objection 1:
As stated above ([3742]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 (Lk. 18:14)---or for the good of others and for God's
glory.
Reply to Objection 2:
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.
Reply to Objection 3:
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."
Reply to Objection 4:
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."
