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Objection 1: It would seem that the justification of the ungodly is
a miraculous work. For miraculous works are greater than
non-miraculous. Now the justification of the ungodly is greater than
the other miraculous works, as is clear from the quotation from
Augustine (Article 9). Hence the justification of the ungodly is
a miraculous work.
Objection 2: Further, the movement of the will in the soul is like
the natural inclination in natural things. But when God works in
natural things against their inclination of their nature, it is a
miraculous work, as when He gave sight to the blind or raised the
dead. Now the will of the ungodly is bent on evil. Hence, since
God in justifying a man moves him to good, it would seem that the
justification of the ungodly is miraculous.
Objection 3: Further, as wisdom is a gift of God, so also is
justice. Now it is miraculous that anyone should suddenly obtain
wisdom from God without study. Therefore it is miraculous that the
ungodly should be justified by God.
On the contrary, Miraculous works are beyond natural power. Now the
justification of the ungodly is not beyond natural power; for
Augustine says (De Praed. Sanct. v) that "to be capable of
having faith and to be capable of having charity belongs to man's
nature; but to have faith and charity belongs to the grace of the
faithful." Therefore the justification of the ungodly is not
miraculous.
I answer that, In miraculous works it is usual to find three things:
the first is on the part of the active power, because they can only be
performed by Divine power; and they are simply wondrous, since their
cause is hidden, as stated above (FP, Question 105, Article
7). And thus both the justification of the ungodly and the creation
of the world, and, generally speaking, every work that can be done by
God alone, is miraculous.
Secondly, in certain miraculous works it is found that the form
introduced is beyond the natural power of such matter, as in the
resurrection of the dead, life is above the natural power of such a
body. And thus the justification of the ungodly is not miraculous,
because the soul is naturally capable of grace; since from its having
been made to the likeness of God, it is fit to receive God by grace,
as Augustine says, in the above quotation.
Thirdly, in miraculous works something is found besides the usual and
customary order of causing an effect, as when a sick man suddenly and
beyond the wonted course of healing by nature or art, receives perfect
health; and thus the justification of the ungodly is sometimes
miraculous and sometimes not. For the common and wonted course of
justification is that God moves the soul interiorly and that man is
converted to God, first by an imperfect conversion, that it may
afterwards become perfect; because "charity begun merits increase,
and when increased merits perfection," as Augustine says (In
Epist. Joan. Tract. v). Yet God sometimes moves the soul so
vehemently that it reaches the perfection of justice at once, as took
place in the conversion of Paul, which was accompanied at the same
time by a miraculous external prostration. Hence the conversion of
Paul is commemorated in the Church as miraculous.
Reply to Objection 1: Certain miraculous works, although they are
less than the justification of the ungodly, as regards the good
caused, are beyond the wonted order of such effects, and thus have
more of the nature of a miracle.
Reply to Objection 2: It is not a miraculous work, whenever a
natural thing is moved contrary to its inclination, otherwise it would
be miraculous for water to be heated, or for a stone to be thrown
upwards; but only whenever this takes place beyond the order of the
proper cause, which naturally does this. Now no other cause save God
can justify the ungodly, even as nothing save fire can heat water.
Hence the justification of the ungodly by God is not miraculous in
this respect.
Reply to Objection 3: A man naturally acquires wisdom and knowledge
from God by his own talent and study. Hence it is miraculous when a
man is made wise or learned outside this order. But a man does not
naturally acquire justifying grace by his own action, but by God's.
Hence there is no parity.
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