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Objection 1: It would seem that Christ should not have worked
miracles. For Christ's deeds should have been consistent with His
words. But He Himself said (Mt. 16:4): "A wicked and
adulterous generation seeketh after a sign; and a sign shall not be
given it, but the sign of Jonas the prophet." Therefore He should
not have worked miracles.
Objection 2: Further, just as Christ, at His second coming, is
to come "with" great power and majesty, as is written Mt.
24:30, so at His first coming He came in infirmity, according
to Is. 53:3: "A man of sorrows and acquainted with
infirmity." But the working of miracles belongs to power rather than
to infirmity. Therefore it was not fitting that He should work
miracles in His first coming.
Objection 3: Further, Christ came that He might save men by
faith; according to Heb. 12:2: "Looking on Jesus, the author
and finisher of faith." But miracles lessen the merit of faith;
hence our Lord says (Jn. 4:48): "Unless you see signs and
wonders you believe not." Therefore it seems that Christ should not
have worked miracles.
On the contrary, It was said in the person of His adversaries
(Jn. 11:47): "What do we; for this man doth many
miracles?"
I answer that, God enables man to work miracles for two reasons.
First and principally, in confirmation of the doctrine that a man
teaches. For since those things which are of faith surpass human
reason, they cannot be proved by human arguments, but need to be
proved by the argument of Divine power: so that when a man does works
that God alone can do, we may believe that what he says is from God:
just as when a man is the bearer of letters sealed with the king's
ring, it is to be believed that what they contain expresses the king's
will.
Secondly, in order to make known God's presence in a man by the
grace of the Holy Ghost: so that when a man does the works of God we
may believe that God dwells in him by His grace. Wherefore it is
written (Gal. 3:5): "He who giveth to you the Spirit, and
worketh miracles among you."
Now both these things were to be made known to men concerning
Christ---namely, that God dwelt in Him by grace, not of
adoption, but of union: and that His supernatural doctrine was from
God. And therefore it was most fitting that He should work
miracles. Wherefore He Himself says (Jn. 10:38): "Though
you will not believe Me, believe the works"; and (Jn.
5:36): "The works which the Father hath given Me to perfect .
. . themselves . . . give testimony to Me."
Reply to Objection 1: These words, "a sign shall not be given
it, but the sign of Jonas," mean, as Chrysostom says (Hom.
xliii in Matth.), that "they did not receive a sign such as they
sought, viz. from heaven": but not that He gave them no sign at
all. Or that "He worked signs not for the sake of those whom He
knew to be hardened, but to amend others." Therefore those signs
were given, not to them, but to others.
Reply to Objection 2: Although Christ came "in the infirmity" of
the flesh, which is manifested in the passions, yet He came "in the
power of God" [2 Cor. 13:4], and this had to be made
manifest by miracles.
Reply to Objection 3: Miracles lessen the merit of faith in so far
as those are shown to be hard of heart who are unwilling to believe what
is proved from the Scriptures unless (they are convinced) by
miracles. Yet it is better for them to be converted to the faith even
by miracles than that they should remain altogether in their unbelief.
For it is written (1 Cor. 14:22) that signs are given "to
unbelievers," viz. that they may be converted to the faith.
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