Miracles

A miracle is an extraordinary sign that signifies the verity of Revelation and the Divine Nature and Messiahship of Jesus Christ, that invites belief in and strengthens faith in Christ, and - for the miracles of Christ recorded in the Gospels - that prefigures the Paschal Mystery. Miracles are not worked to satisfy curiosity or the desire for magic. Miracles are also not faith-healing, which is a healing due to natural causes but which is thought to have extraordinary causes. Instruction on Prayers for Healing In the course of the Church's history there have been holy miracle-workers who have performed wondrous healings. The phenomenon was not limited to the Apostolic period; however, the so-called «charism of healing,» about which it seems appropriate to offer some doctrinal clarifications, does not fall within these phenomena of wonder-working. Instead, the present question concerns special prayer meetings organized for the purpose of obtaining wondrous healings among the sick who are present, or prayers of healing after Eucharistic communion for this same purpose...With respect to prayer meetings for obtaining healing, an aim which even if not exclusive is at least influential in their planning, it is appropriate to distinguish between meetings connected to a «charism of healing,» whether real or apparent, and those without such a connection. A possible «charism of healing» can be attributed when the intervention of a specific person or persons, or a specific category of persons (for example, the directors of the group that promotes the meetings) is viewed as determinative for the efficacy of the prayer. If there is no connection with any «charism of healing,» then the celebrations provided in the liturgical books, if they are done with respect for liturgical norms, are obviously licit and often appropriate, as in the case of a Mass pro infirmis. If the celebrations do not respect liturgical law, they lack legitimacy...The «charism of healing» is not attributable to a specific class of faithful. It is quite clear that St. Paul, when referring to various charisms in 1 Corinthians 12, does not attribute the gift of «charisms of healing» to a particular group, whether apostles, prophets, teachers, those who govern, or any other. The logic which governs the distribution of such gifts is quite different: «All these are activated by one and the same Spirit, who distributes to each one individually just as the Spirit choses» (1 Cor 12:11). Consequently, in prayer meetings organized for asking for healing, it would be completely arbitrary to attribute a «charism of healing» to any category of participants, for example, to the directors of the group; the only thing to do is to entrust oneself to the free decision of the Holy Spirit, who grants to some a special charism of healing in order to show the power of the grace of the Risen Christ. Yet not even the most intense prayer obtains the healing of all sicknesses. So it is that St. Paul had to learn from the Lord that «my grace is enough for you; my power is made perfect in weakness» (2 Cor 12:9), and that the meaning of the experience of suffering can be that «in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the Church» (Col 1:24). Finally, miracles are not "the miracle of life", "the miracle of the telephone", "the miracle of giving the hungry food", or so forth; these phrases don't refer to actual miracles but merely use hyperbole ("the miracle of...") to emphasize the greatness of something good. Miracles should also not be confused with mysticism.

Types of Miracles
Miracles are scientifically inexplicable and theologically grounded events, and miracles of healing - in addition to being scientifically inexplicable and theologically grounded - are complete healings.

Faith healing, false weeping statues, and artificial acheiropoieta icons are not scientifically inexplicable. Wonders that signify doctrinal errors or are bound up with sin are not theologically grounded.

An example of the latter is occultism: Miracles cannot be performed by spiritism, automatic writing, psychic powers, palm reading, horoscopes, astrology, Onji boards, voodoo, magic, etc.

The sacraments are the greatest miracles and are a part of Revelation. The Eucharist is the supreme miracle - "the miracle of miracles" - the source and summit of all miracles.

Thomism
According to the theology of St. Thomas Aquintas (Thomism), there are three classes of miracles:


 * First Class: Miracles nature cannot do, such as the Transubstantiation;


 * Second Class: Miracles nature can do but not naturally, such as a resurrection;


 * Third Class: Miracles nature does do but not naturally, such as a cure from leprosy.

Of course, the theologies of the saints are distinct from the Magisterium of the Catholic Church.

Discernment of Miracles
When an event is judged as being authentic by the local bishop, it is a miracle. A miracle conforms completely with the Catholic Faith, for it signifies parts of the Faith and invites belief in and strengthens faith in Christ.

Before being judged as authentic, an event is an alleged miracle or supposed miracle. The bishop, because he has, as the vicar of Christ, the right and duty to judge all alleged extraordinary signs, must discern an event according to the practice of Norme Congregationis.

Obligation
No one is obligated to believe in miracles, except for those in Revelation - such as the miracles of Moses, Christ, and the Apostles - because Revelation is an obligation and necessity.

Miracles, as well as healing effected by the sacraments, are not a part of Revelation, except for those in Revelation - see above - because Revelation ended with the death of the Apostles.

Causes of Saints
The cases of miracles for beatification and canonization are handled by "the competent Bishop...in whose territory the event took place." Cases of miracles are handled separately from cases of virtues, and are inquired into according to the practice of Dinvinus Perfectionis Magister.

Inquiry
The inquiry into the alleged miracles of saints goes as follows:


 * 33. a) Once the Bishop competent according to norm no. 5b has accepted the petition of the postulator together with a brief but accurate report on the alleged miracle as well as those documents which pertain to the case, he is to ask for the judgment of one or two experts.' b) If he has then decided to instruct a judicial inquiry, he is to examine all the witnesses either personally or through his delegate, according to the norms established above in nos. 15 a, 16-18 and 21-24.


 * 34. a) In the case of a cure from some disease, the Bishop or his delegate is to seek help from a physician, who is to propose questions to the witnesses in order to clarify matters according to necessity and circumstances.' b) If the person healed is still alive, he is to be examined by experts so that the duration of the healing can be ascertained.


 * 35. A transcript of the inquiry together with attached documents is to be sent to the Sacred Congregation according to what is laid down in nos. 29-31.


 * 36. Any solemn celebrations or panegyric speeches about Servants of God whose sanctity of life is still being legitimately examined are prohibited in Churches.' Furthermore, one must also refrain, even outside of Church, from any acts which could mislead the faithful into thinking that the inquiry conducted by the Bishop into the life of the Servant of God and his virtues or martyrdom carries with it the certitude that the Servant of God will be one day canonized.