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The word semeion means "sign", an appeal to intelligence, and expresses the purpose or final cause of the miracle. A miracle is a factor in the Providence of God over men. Hence the glory of God and the good of men are the primary or supreme ends of every miracle.
This is clearly expressed by Christ in the raising of Lazarus (John 11), and the Evangelist says that Jesus, in working His first miracle at Cana, "manifested his glory" (John 2:11). Therefore the miracle must be worthy the holiness, goodness, and justice of God, and conducive to the truegood of men. Hence they are not performed by God to repair physical defects in His creation, nor are they intended to produce, nor do they produce, disorder or discord; do they contain any element which is wicked, ridiculous, useless, or unmeaning.
Hence they are not on the same plane with mere wonders, tricks works of ingenuity, or magic. The efficacy, usefulness, purpose of the work and the manner of performing it clearly show that it must be ascribed to Divine power. This high standing and dignity of the miracle is shown, e.g., in the miracles of Moses (Exodus 7-10), of Elias (1 Kings 18:21-38), of Eliseus (2 Kings 5). The multitudes glorified God at the cure of the paralytic (Matthew 9:8), of the blind man (Luke 18:43), at the miracles of Christ in general (Matthew 15:31, Luke 19:37), as at the cure of the lame man by St. Peter (Acts 4:21). Hence miracles are signs of the supernatural world and our connection with it.
In miracles we can always distinguish secondary ends, subordinate, however, to the primary ends. Thus
AS IT SAYS - if God is glorified - then it cannot be from evil.
IF the 'miracles' are wicked, useless, ridiculous or unmeaning - then it is not from God.
If it repairs a physical defect IT IS FROM GOD.
THIS is from the Church...
Please read it!!
http://www.newadvent.org/cathen/10338a.htm
KNOWING all of this - I feel the Church is studying each and every miracle brought forth to them.
Since this will be thoroughly investigated.
Knowing what the Church describes as a genuine Divine miracle - i can have no doubt this is FROM GOD.
Those who have ears - let them hear.
Those who have eyes - let them see.
This is clearly expressed by Christ in the raising of Lazarus (John 11), and the Evangelist says that Jesus, in working His first miracle at Cana, "manifested his glory" (John 2:11). Therefore the miracle must be worthy the holiness, goodness, and justice of God, and conducive to the truegood of men. Hence they are not performed by God to repair physical defects in His creation, nor are they intended to produce, nor do they produce, disorder or discord; do they contain any element which is wicked, ridiculous, useless, or unmeaning.
Hence they are not on the same plane with mere wonders, tricks works of ingenuity, or magic. The efficacy, usefulness, purpose of the work and the manner of performing it clearly show that it must be ascribed to Divine power. This high standing and dignity of the miracle is shown, e.g., in the miracles of Moses (Exodus 7-10), of Elias (1 Kings 18:21-38), of Eliseus (2 Kings 5). The multitudes glorified God at the cure of the paralytic (Matthew 9:8), of the blind man (Luke 18:43), at the miracles of Christ in general (Matthew 15:31, Luke 19:37), as at the cure of the lame man by St. Peter (Acts 4:21). Hence miracles are signs of the supernatural world and our connection with it.
In miracles we can always distinguish secondary ends, subordinate, however, to the primary ends. Thus
- they are evidences attesting and confirming the truth of a Divine mission, or of a doctrine of faith or morals, e.g., Moses (Exodus 4), Elias (1 Kings 17:24). For this reason the Jews see in Christ "the prophet" (John 6:14), in whom "God hath visited his people" (Luke 7:16). Hence the disciples believed in Him (John 2:11) and Nicodemus (John 3:2) and the man born blind (John 9:38), and the many who had seen the raising of Lazarus (John 11:45). Jesus constantly appealed to His "works" to prove that He was sent by God and that He is the Son of God, e.g., to the Disciples of John (Matthew 11:4), to the Jews (John 10:37). He claims that His miracles are a greater testimony than the testimony of John (John 5:36), condemns those who will not believe (John 15:24), as He praises those who do (John 17:8), and exhibits miracles as the signs of the True Faith (Mark 16:17). The Apostles appeal to miracles as the confirmation of Christ's Divinity and mission (John 20:31; Acts 10:38), and St. Paul counts them as the signs of his Apostleship (2 Corinthians 12:12).
- Miracles are wrought to attest true sanctity. Thus, e.g., God defends Moses (Numbers 12), Elias (2 Kings 1), Eliseus (2 Kings 13). Hence the testimony of the man born blind (John 9:30 sqq.) and the official processes in the canonization of saints.
- As benefits either spiritual or temporal. The temporal favours are always subordinate to spiritual ends, for they are a reward or a pledge of virtue, e.g. the widow of Sarephta (1 Kings 17), the Three Children in the fiery furnace (Daniel 3), the preservation of Daniel (Daniel 5), the deliverance of St. Peter from prison (Acts 12), of St. Paul from shipwreck (Acts 27). Thus semeion, i.e., "sign", completes the meaning of dynamis, i.e., "[Divine] power". It reveals the miracle as an act of God's supernatural Providence over men. It gives a positive content to teras, i.e., "wonder", for, whereas the wonder shows the miracle as a deviation from the ordinary course of nature, the sign gives the purpose of the deviation.
AS IT SAYS - if God is glorified - then it cannot be from evil.
IF the 'miracles' are wicked, useless, ridiculous or unmeaning - then it is not from God.
If it repairs a physical defect IT IS FROM GOD.
THIS is from the Church...
Please read it!!
http://www.newadvent.org/cathen/10338a.htm
KNOWING all of this - I feel the Church is studying each and every miracle brought forth to them.
Since this will be thoroughly investigated.
Knowing what the Church describes as a genuine Divine miracle - i can have no doubt this is FROM GOD.
Those who have ears - let them hear.
Those who have eyes - let them see.
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