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Objection 1: It would seem that not everything which God does
outside the natural order of things, is miraculous. For the creation
of the world, and of souls, and the justification of the unrighteous,
are done by God outside the natural order; as not being accomplished
by the action of any natural cause. Yet these things are not called
miracles. Therefore not everything that God does outside the natural
order is a miracle.
Objection 2: Further, a miracle is "something difficult, which
seldom occurs, surpassing the faculty of nature, and going so far
beyond our hopes as to compel our astonishment" [St. Augustine,
De utilitate credendi xvi.]. But some things outside the order of
nature are not arduous; for they occur in small things, such as the
recovery and healing of the sick. Nor are they of rare occurrence,
since they happen frequently; as when the sick were placed in the
streets, to be healed by the shadow of Peter (Acts 5:15). Nor
do they surpass the faculty of nature; as when people are cured of a
fever. Nor are they beyond our hopes, since we all hope for the
resurrection of the dead, which nevertheless will be outside the course
of nature. Therefore not all things are outside the course of natur
are miraculous.
Objection 3: Further, the word miracle is derived from admiration.
Now admiration concerns things manifest to the senses. But sometimes
things happen outside the order of nature, which are not manifest to
the senses; as when the Apostles were endowed with knowledge without
studying or being taught. Therefore not everything that occurs outside
the order of nature is miraculous.
On the contrary, Augustine says (Contra Faust. xxvi, 3):
"Where God does anything against that order of nature which we know
and are accustomed to observe, we call it a miracle."
I answer that, The word miracle is derived from admiration, which
arises when an effect is manifest, whereas its cause is hidden; as
when a man sees an eclipse without knowing its cause, as the
Philosopher says in the beginning of his Metaphysics. Now the cause
of a manifest effect may be known to one, but unknown to others.
Wherefore a thing is wonderful to one man, and not at all to others:
as an eclipse is to a rustic, but not to an astronomer. Now a miracle
is so called as being full of wonder; as having a cause absolutely
hidden from all: and this cause is God. Wherefore those things which
God does outside those causes which we know, are called miracles.
Reply to Objection 1: Creation, and the justification of the
unrighteous, though done by God alone, are not, properly speaking,
miracles, because they are not of a nature to proceed from any other
cause; so they do not occur outside the order of nature, since they do
not belong to that order.
Reply to Objection 2: An arduous thing is called a miracle, not on
account of the excellence of the thing wherein it is done, but because
it surpasses the faculty of nature: likewise a thing is called
unusual, not because it does not often happen, but because it is
outside the usual natural course of things. Furthermore, a thing is
said to be above the faculty of nature, not only by reason of the
substance of the thing done, but also on account of the manner and
order in which it is done. Again, a miracle is said to go beyond the
hope "of nature," not above the hope "of grace," which hope comes
from faith, whereby we believe in the future resurrection.
Reply to Objection 3: The knowledge of the Apostles, although not
manifest in itself, yet was made manifest in its effect, from which it
was shown to be wonderful.
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