St. Thomas Why Do Miracles Exist

Miracles defined

Generally speaking, miracle is seen as an extraordinary event, which is perceptible to the senses, effected by God and functional within a religious context as a sign of the supernatural.i Though there may be several other usages, which do not agree exactly with this definition due to the strictness or looseness of their employment, it can be confidently affirmed that the elements constituting the modern understanding of this religious term are more or less present.

The word extraordinary seeks to indicate that such a phenomenon must create a sort of disruption of the normal course of event of nature. As we know, the much empirical science can go is to offer us a provisionary explanation of natural occurrences. It presents

History is filled with inexplicable occurrences which cannot go for miracles. A miracle may then take a form of an ordinary natural event, but with the exception that a certain element necessary for such occurrence is lacking. For instance, there is nothing unnatural about a fig tree withering and dying. But when such occurs abruptly and in response to a mere verbal activity (a curse), then no natural explanation can do for this unnaturally natural occurrence. It is in this sense that St. Thomas understands the word miracle to mean that which generates admiration.iii This admiration arises from the fact that its effect is known while the cause evades explanation through the usual course of nature.

All phenomena were believed to have been caused by obvious and sometimes by inscrutable means. v

It follows therefore that every miracle involves a revelation though not all types of revelation are miraculous. Thus the acceptance of miracles simply acknowledges that God lives and interacts personally with men. And he does this in his own way: manifesting himself while hiding, and hiding himself while manifesting. But it is here that those who have “opened eyes” have no difficulty seeing him.vi

The immutability of God is something affirmed with great force in Christianity. But also affirmed are his liberty and sovereign wisdom in creation and government of the world. All changes are therefore real only on the parts of humans, while for God all is the same, this is what is contained in St. Augustine’s two types of seminal reason: (i) one developing according to the ordinary nature of things and constituting forms known to the sciences through the laws which direct them (ii) the other leads to extraordinary events, miracles, and marvels narrated in the scriptures and experienced in history. Such is knowable through