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St. Thomas divides miracles according to the degree in
which they exceed the powers of nature: 1. those that go
beyond the powers of nature with regard to the substance of
the fact, as the glorification of the body, which nature
can in no way accomplish; 2. those that exceed the
powers of nature with regard to the subject in which they
take place, as the resurrection of the body, for while
nature can cause life it cannot do so in a corpse; 3.
those that exceed the powers of nature with regard to the
manner in which they take place, as the instantaneous
conversion of water into wine, which nature can bring
about only gradually through the fermentation of the
grape.
In a later question St. Thomas explains that fate is a
certain disposition of natural causes to produce a
determined effect; but this disposition depends on divine
providence and does not preclude either the intervention of
the divine liberty or human intervention. Neither does
fate exclude chance, which exists in second causes (for
example, when a man digs a grave and by chance comes on a
treasure); but chance does not exist with regard to
God, who orders even those things that are said to be
casual or fortuitous.
Having disposed of these questions related to the question
on creation, we turn now to the distinction of things in
general and in particular.
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