Whether the Justification of the Ungodly Is a Miraculous Work?
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 (A. 9). Hence the justification of the ungodly is a
miraculous work.
Obj. 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.
Obj. 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 (I, Q. 105, A. 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 Obj. 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 Obj. 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 Obj. 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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