And thus the reply to the first [objection] is clear.
Reply Obj. 2: The good of the universe is greater than the particular good of one, if we consider both in the same genus. But the good of grace in one is greater than the good of nature in the whole universe.
Reply Obj. 3: This objection rests on the manner of acting, in which way creation is God's greatest work. ________________________
TENTH ARTICLE [I-II, Q. 113, Art. 10]
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.