on miracles

7/29/2019 On Miracles

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Miracles:

Their ImportanceToday

By

Clinton R. LeFort

MelatiaeTrade Publishing


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What is a Miracle?

In order to better understand the nature of a miracleand the role they play in the growth of faith, we must firstdefine it. One way to approach this understanding is tolook at the way the Church sees the way the miracles ofthe Saints is a help to the faithful in pursuing the life ofholiness in Jesus Christ.

At the conclusion of the Council of Trent the Church

Fathers made this statement regarding the use of theimages of the Saints:

Fromall sacred images great profit is derived not onlybecause the people arereminded of the benefits and gifts, whichare bestowed upon them by Christ, but also, becausethrough themiracles of God andsalutary examples are setbefore the eyes of the faithful, so that they maygive thanks toGod for those things,may fashion their own lives andconduct inimitation of the saints, and bestimulated to adore and love God,and tocultivate piety. (Denziger 987)

We will look at several points taught by the Council. First , we learn that the Church has always seen the

importance of miracles, but in time, the Churchsaw that the miracles of Jesus and the saints-thosewho followed closely the Master-were also ofgreat importance for providing inspiration and

guidance to the faithful. Secondly, thatsacred images which remind a personof the acts of God, the Incarnate Word, the saints,Martyrs, are given the status of sacred. Just as theChurch has for centuries seen relics of the Saintsas a means of inspiring the faithful, so the imagesof the Saints are also seen as helpful in aiding thefaithful to lift up there minds and hearts to God.1

The revisedEnchiridion of Indulgences has providedthree grants for the faithful.

Thirdly, the faithful arereminded of benefits and gifts,
http://www.2heartsnetwork.org/The.Enchiridion.of.Indulgences.pdfhttp://www.2heartsnetwork.org/The.Enchiridion.of.Indulgences.pdf


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which they accrue thru the use of these sacredimages. What benefits might the Church be

referring to? The benefits that come from beingpart of the communion of Saints, members of thehousehold of God, called to share in the divinenature, the promises and blessings of eternal life.

Fourthly, themiracles of God andsalutary examplesare given which keep the mind and heart in Godand not in the world; keep us loving God with ourwhole minds, hearts and soul, while living in the

world. The examples of the Saints remind us thatthere is a right and wrong way to do anything.Christian Wisdom tells us it is better for oureternal happiness to follow those who choose to dothings the right way. Also, there is a furtheradvantage to following the examples of the saints,we discern for ourselves the Work of God.

Fifthly,we learn togive thanks to God,for the manybenefits that come to us daily from the communionof the Saints.

Sixthly,we learn tofashion our lives on those whohave gained the prize in Christ.

Seventhly,we learn to discern more fully how ourlives are in union with Jesus life.

Eighthly, we arestimulated to adore and love God who

is worthy of our whole lives. We become less side-tracked by superfluous thoughts and deeds, sothat we can keep and pure heart in the hope ofobtaining the prize with those who have gonebefore us.

Lastly, wecultivate piety, which means that wesincerely learn to call God Our Father.

We will now look at the miracles of the Old Testamentand how the sacred writers indicated them.


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WHY ARE MIRACLES ARE

IMPORTANT TODAY?Signify a Reality Above NatureMiracles are important today because they bear givewitness to things above nature. We live as humans with ahuman nature, yet as Christians we are called to share inthe divine nature. (2 Pt. 1:4) We share in this divinenature thru adopted sonship given to us in Christ.

Aquinas says that we share in this divine nature thru asimilitude; that is, thru a likeness to God. (S.T.,I,Q13,a9)The Fathers of the Church used to speak about divinationor becoming like unto God. The Mystical writers of theChurch have always spoken of different levels of unionwith God the closer we come to be like him. Miracles area way that promote our union with God; that is, theypoint us toward the reality of that which is above the

material and the mutable. For example, when Jesus wasraising Lazarus form the dead he spoke to his Father:

Father, I thank you for hearing me. I know that you alwayshear me; but because of the crown here I have said this, thatthey may believe that you sent me. (Jn. 11:41-42)

It was only after he had addressed his heavenly Fatherthat he called Lazarus from the tomb. In other words, wedo need

Man is made for eternal qualities.As a defense against materialism.To give witness to the Gospel.To encourage the transformation of society.To grow the City of God among the City of Men


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Old Testament Terminology for aMiracle

Terms Used for MiraclesThe Old Testament used several terms to indicate a

miracle. One term that the LXX (septuagint) uses issemeion or sign, which is an event with special emphasison the importance of the event. In the book of numbers

the author is recounting what happened when Dathanand Abiram revolted against Moses (Num. 26:10). Theearth opened its mouth and swallowed them as awarning.. The word for warning used by the Hebrewtext is nec, which means signal, sign, banner. It is usedthroughout the Old Testament in various important textsto indicate a warning to those who do not do the will ofthe Lord or to indicate the way God protects his people.

When the text was translated by the Masoretes (7c-11cB.C.E.) the word semeion or sign was used.

Another terms used in the Old Testament formiracle is sign or mark, transliterated as yot. It is amark or sign associated with a person of importance. Forexample, in the Book of Daniel, King Nebuchadnezzarsays It has seemed good to me to publish the signs andwonders which the most high God has accomplished in

my regard. (Dan. 3:99) Hel goes on to say How greatare his signs, how mighty his wonders (Dan. 3:100) Inboth instances the same word is used to designate sign,which means mark, or token by which a person isknown.2
http://en.wikipedia.org/wiki/Masoreteshttp://v3.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H5251&t=RSVhttp://v3.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H5251&t=RSVhttp://en.wikipedia.org/wiki/Masoreteshttp://v3.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H5251&t=RSVhttp://v3.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H5251&t=RSVhttp://v3.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H5251&t=RSV


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Miracles of the Old Testament

The Old Testament miracles are mostly related to theevents of life and death.

The Book of Genesis says said that Enoch walkedwith God, and he was no longer here, for Godtook him. (Gen. 5:24) This is a miracle that Godcan go beyond the natural path of life and death,perhaps a foreshadowing of the Resurrection. TheBook of Wisdom says thatHe who pleased God was loved;he who lived among sinners was

transported-Snatched away lest wickedness pervert hismind. (Wis. 4:10)

What does all this mean except that from the verybeginning God was showing himself in signs and

wonders, so as to lead his people to himself.

ElijahElijah is said to have lived during the reign of Ahab (9c.B.C.E.)

Elijah performs several miracles during hislifetime. It seems that one is greater that the onethat went before. His first miracle was coupled

with his prophecy that during these years thereshall be no rain except at byword. (1Kgs. 17:1)Then even though there was no rain, Godintervenes in Elijahs life and tells him to go eastand hide in the Wadi Cherith, east of the Jordan.You shall drink of the stream, and I havecommanded ravens to feed you there. (1 Kgs.

17:3-4) We can understand that God had calledElijah into his service and God was miraculouslyproviding for his life. After he arrives at the steam


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at the Wadi Cherith, the book of Kings said Ravens brought him bread and meat in the

morning, and bread and meat in the evening, and he drankfrom the stream. (1 Kgs. 17:6)

We can understand right away that Elijah was aprophet of deep faith. In other words, God doesntperform a miracle for just anyone, but he does thisfor the sake of certain persons and for the sake ofthose he calls to live this faith.

Elijah moves to Zarephath. After a short while,

the stream at Wadi Cherith runs dry, but God waswatching over Elijah and told Elijah to move toZarephath: move on to Zarephath of Sidon andstay there, I have designated a wide there toprovide for you. (1 Kgs. 17:9). The verb used inthis passage is tsavahwhich is translated in theNAB as designated, but can have a widermeaning as to command or ordain. In otherwords, Elijah is under the command of God thruobedience as his prophet, but the widow ofZarephath is also under the command of God whomoves everything according to his will.

One observation is in keeping with this narrativeof the prophets life. All we receive is the commandof God and we see Elijahs faithful response. We

see no reluctance from Elijah. The Widow of Zarephath. Zarephath was located

about 50 miles North of Mount Carmel.Zarephath was an industrial city, probably,according to recent archaeological finds,responsible for making pottery and textiles in thetrading centers of Israel.3 A recent archaeologicaldig by J.B. Pritchard of the University of

Pennsylvania uncovered about 22pottery kilns. Miracle of Bread- Elijah meets the widow of

Zarephath in the open, while she was picking up
http://www.bibleplaces.com/zarephath.htmhttp://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H6680&t=RSVhttp://www.bibleplaces.com/zarephath.htmhttp://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H6680&t=RSV


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sticks to start a fire for her meal.

It would be very hard to put enough emphasis on theimportance of the figure of Elijah in the Old and NewTestaments. He is mentioned over 100 times throughoutthe Scriptures.

The Book of Kings speaks about Elijah, beingtaken up in a whirlwind. (2 Kgs. 2:11-12) Thissame passage has reference to the Enoch and laterwhen Jesus is taken unto heaven after hisresurrection. (Acts 1:9) This further confirms thatGod showed his power in the Old Testament byworking thru his prophets to bring forth faith inhis people.


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Elijah Enters Zarephath

EXT. ELIJAH COME TO ZAREPHATH -

EVENING

Elijah walks Under the heated Sun

along the Judean Country. As he

comes over the ridge he sees a

woman picking branches on theground. He lifts his eyes to

Heaven and sighs in relief

Elijah

Thank you, Yahweh for

revealing to me this

woman,your servant.

Elijah continues walking closer to

the woman, until she recognizes

him approaching. She stands

attentive and bows to the ground

when he approaches.

Elijah

Please bring me a

small cupful of water

to drink.

The woman turns away and begins to

walk towards town.

ELIJAH

Please bring me along

a bit of bread.


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The Woman

As the Lord, your God

lives, I have nothingbaked, there is only a

handful of flour in my

jar.

She turns to Elijah

compassionately recognizing his

hunger and thirst.

THE WOMAN

I have a little oil in

my jug.

The woman turns to Elijah

again,sighing out of worry.

THE WOMANJust now I was

collecting a couple of

sticks, to go in and

prepare something for

myself and my son.

Elijah listens attentively and

smiles at her sitting under theSycamore tree.

THE WOMAN

(O.S.)

desperately

When we have eaten it

(the bread) we shall

die.

Elijah listens intensely to her


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words and wrought spirit.

ELIJAHDo not be afraid.Go

and do as you

propose.But first make

me a little cake and

bring it to me.

The Woman hears his words,holding

her emotions back for fear of solittle food for her son.

ELIJAH

(V.O.)

The jar of flour shall

not go empty, nor the

jar of oil run dry.

FLASHBACK-Woman at prayer

She remembers God's words to her

about the prophet being sent to

her. As she hears Elijah's words,

the worry falls from her face

replaced with joy.

The woman walks off to do as

Elijah said.

MONTAGE

--Elijah preaches ot the people of

Zarephath.

--the woman is busy making jugs

and bowls of a living.


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--the womans Son grows taller and

stronger each day

--Summer passes,Fall

arrives,Winter comes,Spring

returns.

--the woman is still using the

same bread from the year before.

Zarephath looms busy as a textileindustry, making pottery for the

surrounding region. The woman

comes and goes from her home,

always having plenty of bread for

she and her son. She daily thanks

God for Elijah the prophet.


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Miracles of Jesus

The miracles of Jesus are the works of God. Jesussaid, whoever sees me sees him who sent me. We needto look at the miracles before the Incarnation of theWord, the public life of the Word of God and the miraclesafter the resurrection. The preparation for the Word ofGods Incarnation were prophecies spanning severalcenturies. Blaise Pascal in his Pensees says that one of

the proofs of the Christian religion is the miracles ofChrist.4 In the same passage Pascal lists several otherproofs of the Christian religion. Among them is themiracles of Holy Scripture,the Jewish people, thesanctity, dignity, and the humility of a Christian soul.5Miracles say something more than what they do not say;that is, they point in a direction above nature, which tells

more than nature can bear. The Thomistic PhilosopherHenri Grenier defines a miracle as a fact produced byGod in the world which is beyond the order of action inthe whole of created nature. In other words, the miraclecomes from the action of God, who is above nature, yetworks in our nature.


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Early Miracles in the Church

One of the earliest miracles we have in the NewTestament comes from after Jesus resurrection and afterPentecost. The Apostles use dot go to the temple atcertain times of the day to pray. (Acts. 3:1-4:4) This manwho was crippled from birth used to come to theBeautiful gate to beg for alms.6 As Peter and John werepassing yon their way to the temple, the beggar looked up

at Peter and John hoping to get something from them.The Holy Spirit moved St. Peter to enrich the beggar in adifferent way. He told the beggar I have neither silvernor gold, but what I do have I give to you; in the name ofJesus Christ the Nazarean, [rise and] walk. The manwas immediately healed at St. Peters command. Thebeggar got up praising God and began to jump and shout.

The people in the temple area recognized him as the onewho used to beg daily at the gate.This Gospel miracle tells us something about the

way God works miracles:a. The miracle is a gift from someone to someone and

is done out of charity.b. The miracle has a admirable quality in that there is

no natural explainable cause.

c. It is accompanied by a show of power which isexpressed but hidden.

d. God often uses human instruments to workmiracles like in this instance. St. Peters faith wasready to receive what God was ready to give to thebeggar. St. Peter was working in obedience toGod who was moving him to bestow the gift.

e. It is an argument of faith. St. Peter acknowledged

that he was not working in his own name but inthe name of Jesus CHrist the Nazorean.

f. The miracle confirms the teaching of Jesus Christ


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that foretold that his disciples who believed in himwould have the power to work miracles.

g. The miracle has a positive effect on the receiver.The beggar showed joy and enthusiasm and achanged state of body and spirit.

h. The miracle alway points to a higher authoritythan itself or the person working it. When Jesusworked miracles he said he was doing the will ofthe Father. When the Apostles worked miraclesthey were doing them in the Name of Jesus the

Nazorean.i. It gives evidence of things above reason and

people respond to it with faith. That day, despitethe fact that Saints Peter and John were thrownin prison, the Church grew to about 5000 people.(Acts. 4:4)


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St. Thomas AquinasOn the Power of God (De Potentia)

St. Thomas Aquinas in his workde Potentia, or Onthe Power of God, has addressed many of these issuesregarding miracles. The first question he raises is CanGod do anything in creatures that is beyond nature,against nature, or contrary to the course of nature?.7 Thefirst insight Aquinas gives to us is that nature cannotrestore a lost habit or life once it is lost; that is, sight,

hearing,taste, loss of limb, death. Nature has a limitationto what it can do. It has power over the mutable, limited,temporal world.On the other hand, there must be a powergreater than nature to command nature, which is below it.Such a power is God or the servants of God; that is, whenGod wishes to use a human agent. Aquinas falls back ondivine authority thru St. Matthew, The blind see, the deaf

hear. (Mt. 11:5) In short, Aquinas says that what nature

cannot do, God can easily do, since he is the author ofnature; that is, he is the one who brings all natural thingsinto being; furthermore, he IS AUTHORITY. St. Johnsays of Jesus Christ all things came to be thru him.(Jn.1:3)

Aquinas first presents some contrary opinions of thephilosophers regarding the power of some higherauthority over nature.

a. First, he shows that Anaxagoras held thatintelligence was the cause of these naturalelements and that their laws cannot be changed.Aquinas refutes this opinion of Anaxagoras,because of the infinite power of God.8

b. Secondly, he shows that those who held that Godhas a universal knowledge of things, but he

doesnt know each thing individually. Thesephilosophers understood that since God had onlya general knowledge of things in creation, he


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couldnt create particular effects without aparticular knowledge of each things. Aquinas

refutes this opinion because since God has perfectself-knowledge, he cannot be ignorant of anythingthat comes from himself. Creation is the very workof God, which he has a perfect knowledge of.Therefore, God cannot be lacking the mostparticular knowledge of each and everything thatcomes forth from his handwork; else someonecould say that God worked imperfectly in his

creation, which is not only heretical but alsoabsurd. God is infinitely perfect in all of hisattributes and there is nothing lacking in Him.

c. The third group of opinions held that God cannotact against nature, since God must follow thenatural laws he has established. Aquinas dismissesthis opinion because God cannot be limited to how

he can act in nature. If God didnt have perfectcontrol over nature, nature would not be limitedas it is. But nature cannot act above its ownnature, unless it is raised above itself by a greaterpower than itself and that is only the divine powerof God.

d. By refuting these three opinions Aquinas showsthat God is the cause of all things, that he has

specific knowledge of all things he creates and thathe is can work above nature, thus showing thatGod can do in nature what is beyond nature,against nature, or contrary to nature.

Aquinas gives us several reason why miracles areimportant to us.First, he says miracles lift us outside ofnature and reason; in short he says that they are

arguments of faith. But they went forth and preachedeverywhere, while the Lord worked with them andconfirmed the word through accompanying signs. (Mk.


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16:20) The Lord had not abandon the Apostles. Just asthe cloud went forth ahead of the Israelites in the desert,

so the Lord Jesus Christ accompanied the Apostles andproved their words with signs.

Secondly, Aquinas says miracles require us to rely uponthe Divine power for help.We cannot make an act of faithin the miracles of God without his power. Our assent toGods power is already his power working in us. THeFathers of the Church, like Augustine , while commenting

on the biblical passage, without me you can do nothing,say that both the natural and divine order are under thedivine government. Augustine even goes so far as to saythat not one leaf falls to the ground without Gods powerat work. If even the natural laws are under his power,how much more are the things that are above his natureand are closer to him under his power?

Thirdly,Aquinas shows that miracles happen not becausewe are doing the right things from within human nature,but because the divine nature has been allowed free reignwithin us. If I were to carry out this syllogism. I want acookie that is good. This chocolate cookie is good.Therefore, I want this chocolate chip cookie. That isnatural reasoning. We do attain the cookie, but it is not amiracle. We can only desire to do something

supernatural, but it is God who puts in us both the will todo and accomplish.

Fourthly,


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Confirmation of Miracles as Part of

CanonizationEvery person who is canonized in the Catholic Churchrequires the approval of 2 miracles before thecanonization is complete. In the recent documentpublished by the Vatican called Sanctorum Mater9whichgives strict instructions regarding the process ofcanonization, the instructions says:

It is the right of diocesan Bishops, Eparchs and those who

are equivalent to them in law to investigate, within the limitsof their own jurisdiction, the life, virtues or martyrdom, andreputation of holiness or of martyrdom, alleged miracles and,if it be the case, the ancient cult of the Servant of God,whose beatification and canonization are asked.

Two miracles are required in the Catholic Church todayin order for the candidate under investigation to bedeclared a Saint in the Catholic Church. The first miracle

is required as a prayer request from the faithful that thecandidates prayer for healing is answered. The conditionsand details of the miracle are handed over to certainauthorities who are members of the Congregation for theCause of Saints.

Before any declaration of miracles take place,investigation into certain proposed miracles must go thrucertain channels of the Canonization process.10 The

investigation into the heroic virtues of the candidate muste separate form the investigation into the proposedmiracles of the candidate. Both investigations areorchestrated by the Postulator of the cause and theBishop of the Diocese in which the candidate originated.In sections 33-35 of the document issued by theCongregation of the Cause of Saints,Normae Servendae,instructions are given to the Bishop and other members

working with the Postulator how the investigation intothe miracle of the candidate should proceed.First, the


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Bishop (presiding Bishop of the diocese in which thecandidate presided) after he has heard form the

Postulator of the cause regarding the alleged miracle mustseek out at least two judgments from relevant authorities.

In short,11 the Bishop must draw up a questionnaireand gather together a group of theologians, medicalinvestigators, living first-hand witnesses, who will call inthe witnesses, gather together the answers to thequestionnaire, which will be transcribed and verified by anotary; lastly, the written judgments of the medical

investigators will swear by a n oath that what hey haveexamined is tree to their given ability and profession. Allof these testimonies are given to the Bishop. At theBishops judgment, if approving of the investigation, all ofthe materials will be copied, sealed with the seal of theBishop, and sent to Rome for the Postulator and theCause of Saints.

This first miracle takes place during the time inwhich the candidates virtues are declared heroic by theHoly Father at the request of the Postulator of the Causeand the Council Fathers of the Congregation of the Causeof Saints. After the first miracle is examined by medicaldoctors and verified that there is no natural explanationof the cure, the candidate is declared Blessed. Before thecandidate is declared a Saint in the Catholic Church one

more miracle is needed.After the second miracle is established by the

medical staff appointed by the Postulator of the Cause,and is verified by the Congregation of the Cause ofSaints, theologians and the Pope, the candidate can thenbe raised to the level of Sainthood.

Carrying on the Tradition

As we can gather from the process of Canonization, thestandards are high, the criteria are strict, and thevalidation is comes thru a long process. One thing should


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be kept in mind is that this is the household of God, theChurch is the Body of Christ, so what the Congregation

of the Cause of Saints promulgates, reflects the traditionof the Catholic Church, the Communion of Saints, andthe Head of the Church, Christ himself.


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Sources

Benedict XIV, Pope.Heroic Virtue: a Portion of the

Treatise of Benedict XIV on the Beatification and

Canonization of the Servants of God. London: Thomas

Richardson and Son, 1850. http://archive.org/details/

heroicvirtue01beneuoft.

.Heroic Virtue: a Portion of the Treatise of

Benedict XIV on the Beatification and Canonization ofthe Servants of God. London: Thomas Richardson and

Son, 1850. http://archive.org/details/


.Heroic Virtue: a Portion of the Treatise of

Benedict XIV on the Beatification and Canonization of

the Servants of God. London: Thomas Richardson and

Son, 1850. http://archive.org/details/


Ott, Ludwig. Fundamentals of Catholic Dogma. Re-issue.

Roman Catholic Books, 2012.

Catholic Church. Catechism of the Catholic Church.

Vatican City; Washington, D.C.: Libreria Editrice

Vaticana; [Distributed by] United States Catholic

Conference, 2000.

Denzinger, Heinrich, and Catholic Church. The Sources of

Catholic Dogma. St. Louis: Herder, 1957.

Catholic Biblical Association of America, Confraternity of

Christian Doctrine, and Bishops Committee. The New

American Bible. New York: Benziger, 1970.

Thomas, and English Province. Summa Theologica. NewYork: Benziger Bros., 1947.

Thomas, Dominicans, and English Province. On the Power


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of God = (Qustiones Disputat de Potentia Dei).

Eugene, OR: Wipf & Stock, 2004.

Thomas, and Fabian R Larcher. Commentary on the Gospel

of St. John. Albany, N.Y.: Magi Books, 1980.

Mourret, Fernand.A History of the Catholic Church,. St.

Louis, Mo.; London: B. Herder Book Co., 1930.

Botterweck, G. Johannes, and Helmer Ringgren.

Theological dictionary of the Old Testament. Vol. 15,

Vol. 15,. Grand Rapids, Mi.; Cambridge: Eerdmans,

2006.

Kittel, Gerhard. Theological Dictionary of the New

Testament. 1 1. Grand Rapids (Mich.): WM. B.

Eerdmans, 1964.

. Theological Dictionary of the New Testament. 2 2.

Grand Rapids (Mich.): WM. B. Eerdmans, 1964.

. Theological Dictionary of the New Testament. 3 3.Grand Rapids (Mich.): WM. B. Eerdmans, 1966.






Grand Rapids (Mich.): WM. B. Eerdmans, 1968.. Theological Dictionary of the New Testament. 7 7.






Kittel, Gerhard. Theological Dictionary of the New

Testament, Vol. 10. Grand Rapids, MI: Eerdman, 1964.


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Pascal, Blaise. Penses [by] Blaise Pascal. London; New

York: J.M. Dent; E.P. Dutton, 1908.

Grenier, Henri, and J. P. E OHanley. Thomistic Philosophy.

Charlottetown, Canada: St. Dunstans University, 1950.

Sanctorum Mater. Documents Form the Congregation for

the Cause of Saints. Vatican City;Rome, Italy, 2007.

http://www.vatican.va/roman_curia/congregations/

csaints/documents/

rc_con_csaints_doc_20070517_sanctorum-

mater_en.html.

Normae Servendae. Promulgation. Vatican City;Rome,

Italy, February 7, 1983. http://www.vatican.va/

roman_curia/congregations/csaints/documents/

rc_con_csaints_doc_07021983_norme_en.html.


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Ninth Article

Whether this name God is communicable?

We proceed thus to the Ninth Article:Objection1. It seems that this name Godis

communicable. For whosoever shares in the thingsignified by a name shares in the name itself. But thisname Godsignifies the divine nature, which iscommunicable to others, according to the words, He

hath given us great[Vulg., most great] and preciouspromises, that by these we[Vulg., ye] may be madepartakers of the divine nature(2 Pet. 1:4). Thereforethis name Godcan be communicated to others.

Obj. 2. Further, only proper names are notcommunicable. Now this name Godis not a proper,but an appellative noun; which appears from the factthat it has a plural, according to the text, I have said,

You are gods(Ps. 81:6). Therefore this name Godiscommunicable.

Obj. 3. Further, this name Godcomes fromoperation, as explained. But other names given toGod from His operations or effects are communicable;as good, wise, and the like. Therefore this name Godis communicable.

On the contrary, It is written: They gave the

incommunicable name to wood and stones(Wis.14:21), in reference to the divine name. Therefore thisname Godis incommunicable

I answer that, A name is communicable in twoways, properly, and by similitude. It is properlycommunicable in the sense that its whole significationcan be given to many; by similitude it iscommunicable according to some part of thesignification of the name. For instance this name lionis properly communicated to all things of the same


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nature as lion; by similitude it is communicable tothose who participate in the nature of a lion, as for

instance by courage, or strength, and those who thusparticipate are called lions metaphorically. To know,however, what names are properly communicable, wemust consider that every form existing in the singularsubject, by which it is individualized, is common tomany either in reality, or in idea; as human nature iscommon to many in reality, and in idea; whereas thenature of the sun is not common to many in reality, but

only in idea; for the nature of the sun can beunderstood as existing in many subjects; and thereason is because the mind understands the nature ofevery species by abstraction from the singular. Henceto be in one singular subject or in many is outside theidea of the nature of the species. So, given the idea ofa species, it can be understood as existing in many.

But the singular, from the fact that it is singular, isdivided off from all others. Hence every nameimposed to signify any singular thing isincommunicable both in reality and idea: for theplurality of this individual thing cannot be; nor can itbe conceived in idea. Hence no name signifying anyindividual thing is properly communicable to many, butonly by way of similitude; as for instance a person can

be called Achillesmetaphorically, forasmuch as hemay possess something of the properties of Achilles,such as strength. On the other hand, forms which areindividualized not by any suppositum, but by and ofthemselves, as being subsisting forms, if understoodas they are in themselves, could not becommunicable either in reality or in idea; but onlyperhaps by way of similitude, as was said of

individuals. Forasmuch as we are unable tounderstand simple self-subsisting forms as they reallyare, we understand them as compound things having


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forms in matter; therefore, as was said in the firstarticle, we give them concrete names signifying a

nature existing in some suppositum. Hence, so far asconcerns names, the same rules apply to names weimpose to signify the nature of compound things as tonames given by us to signify simple subsistingnatures.

Since, then, this name Godis given to signify thedivine nature as stated above (A. 8), and since thedivine nature cannot be multiplied as shown above

(Q. XI., A. 3), it follows that this name Godisincommunicable in reality, but communicable inopinion; just in the same, way as this name sunwouldbe communicable according to the opinion of thosewho say there are many suns. Therefore, it is written:You served them who by nature are not gods(Gal.4:8), and a gloss adds, Gods not in nature, but in

human opinion. Nevertheless this name Godiscommunicable, not in its whole signification, but insome part of it by way of similitude; so that those arecalled gods who share in divinity by likeness,according to the text, I have said, You are gods(Ps.81:6).

But if any name were given to signify God not asto His nature but as to His suppositum, accordingly as

He is considered as this something, that name wouldbe absolutely incommunicable; as, for instance,perhaps the Tetragrammaton among the Hebrews;and this is like giving a name to the sun as signifyingthis individual thing.

Reply Obj. 1. The divine nature is onlycommunicable according to the participation of somesimilitude.

Reply Obj. 2. This name Godis an appellativename, and not a proper name, for it signifies thedivine nature in the possessor; although God Himself


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in reality is neither universal nor particular. For namesdo not follow upon the mode of being in things, but

upon the mode of being as it is in our mind. And yet itis incommunicable according to the truth of the thing,as was said above concerning the name sun.

Reply Obj. 3. These names good, wise, and thelike, are imposed from the perfections proceedingfrom God to creatures; but they do not signify thedivine nature, but rather signify the perfectionsthemselves absolutely; and therefore they are in truth

communicable to many. But this name Godis given toGod from His own proper operation, which weexperience continually, to signify the divine nature.12

1 The Church also provides indulgences for the faithfulwho raise their minds and hearts to God while

performing their duties, and using any form ofinvocation so as to unite their actions to God in prayer.Enchiridion ofIndulgences (1968)2 NIDOTTE, 1:326.3 ZAREPHATH (PLACE), AYBD, 6:1,041.4 Pascal, Blaise. Penses [by] Blaise Pascal. London; New

York: J.M. Dent; E.P. Dutton, 1908, # 289.5

ibid.6 Mourret, Fernand.A History of the Catholic Church,. St.

Louis, Mo.; London: B. Herder Book Co., 1930, pgs.

16-17.7 Thomas, Dominicans, and English Province. On the

Power of God = (Qustiones Disputat de Potentia Dei).

Eugene, OR: Wipf & Stock, 2004, Q.6, art. 1, On the

contrary.8 ibid. Q1.art. 1&2.9 Sanctorum Mater. Documents Form the Congregation for


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the Cause of Saints. Vatican City;Rome, Italy, 2007. http://

www.vatican.va/roman_curia/congregations/csaints/

documents/rc_con_csaints_doc_20070517_sanctorum-

mater_en.html, Art. 20.10Normae Servendae. Promulgation. Vatican City;Rome,

Italy, February 7, 1983. http://www.vatican.va/

roman_curia/congregations/csaints/documents/

rc_con_csaints_doc_07021983_norme_en.html.11 ibid. #15,16-18,21-24.12 Saint Thomas Aquinas and Fathers of the English

Dominican Province, Summa Theologica, Complete

English ed. (Bellingham, WA: Logos Bible Software,

2009).