Whether there is a gratuitous grace of working miracles?

❌ Objection 1 : It would seem that no gratuitous grace is directed to the working of miracles. For every grace puts something in the one to whom it is given (Cf. FS, Question [90], Article [1]). Now the working of miracles puts nothing in the soul of the man who receives it since miracles are wrought at the touch even of a dead body. Thus we read (4 Kgs. 13:21) that "some . . . cast the body into the sepulchre of Eliseus. And when it had touched the bones of Eliseus, the man came to life, and stood upon his feet." Therefore the working of miracles does not belong to a gratuitous grace.

❌ Objection 2 : Further, the gratuitous graces are from the Holy Ghost, according to 1 Cor. 12:4, "There are diversities of graces, but the same Spirit." Now the working of miracles is effected even by the unclean spirit, according to Mt. 24:24, "There shall arise false Christs and false prophets, and shall show great signs and wonders." Therefore it would seem that the working of miracles does not belong to a gratuitous grace.

❌ Objection 3 : Further, miracles are divided into "signs," "wonders" or "portents," and "virtues." [*Cf. 2 Thess. 2:9, where the Douay version renders 'virtus' by 'power.' The use of the word 'virtue' in the sense of a miracle is now obsolete, and the generic term 'miracle' is elsewhere used in its stead: Cf. 1 Cor. 12:10,28; Heb. 2:4; Acts 2:22]. Therefore it is unreasonable to reckon the "working of miracles" a gratuitous grace, any more than the "working of signs" and "wonders."

❌ Objection 4 : Further, the miraculous restoring to health is done by the power of God. Therefore the grace of healing should not be distinguished from the working of miracles.

❌ Objection 5 : Further, the working of miracles results from faith---either of the worker, according to 1 Cor. 13:2, "If I should have all faith, so that I could remove mountains," or of other persons for whose sake miracles are wrought, according to Mt. 13:58, "And He wrought not many miracles there, because of their unbelief." Therefore, if faith be reckoned a gratuitous grace, it is superfluous to reckon in addition the working of signs as another gratuitous grace.