Excerpt
A very common failing amongst men is to adopt one extreme in the endeavor to avoid another, and sometimes not to perceive that the extreme into which they fall is greater than that which they had sought to flee from. To insure themselves against weak incredulity, some have imbibed such prejudice against the miracles in the Lives of the Saints, that they cannot endure to hear of them; the very ideas of miracles, revelations, ecstasies, visions, apparitions, are hateful and disgusting to them; all that is said on these subjects they look upon as fabulous and incredible; they call in question the most undeniable evidence, or attribute these wonders to natural and unknown causes. The wonders which are recorded in the Life of St, Francis, afford an opportunity of grappling with these prejudices.
In the first place, no man using his right reason will reject the wonders recorded in the Lives of the Saints, because of their impossibility. Miracles are extraordinary events, which break through the laws of nature, and exceed the force of all natural causes; it is only necessary to make use of our reason to be aware that God, whose power is infinite, having freely established these laws, may, whenever He thinks fit, break through them Himself by the ministry of His creatures, whom He makes use of as He pleases; that these suspensions may enter into the external designs of His wisdom and providence, and that they occur by successive acts, without there having been any change in Him, because it is an act of His will which causes them, as it does every other thing. Now this proves that miracles are possible, and that there is no impossibility in the wonders recorded in the Lives of the Saints.
In the second place, these wonders ought not to cause an incredulous surprise in any sensible person who pays due attention to the wonders of nature. "Man," says St. Augustine, "sees extraordinary things happen, and he admires them, while he himself, the admirer, is a great wonder, and a much greater miracle than any things which are done by the intervention of man. There is nothing more marvellous done in the world, which is not less wonderful than the world itself. All nature is full of what is miraculous; we seem unconscious of it, because we see those things daily, and because this daily repetition lowers them in our eyes. And this is one reason why God has reserved to Himself other things out of the common course of nature, on which He shows His power from time to time, in order that their novelty may strike us; but when we consider attentively, and with reflection, the miracles we constantly see, we find that they are far greater than others, however surprising and uncommon these may be."
The holy doctor admits that the prodigies which are out of the common course of nature, and which are properly called miracles, are to be viewed with astonishment, since they are works of God, worthy of admiration; he only requires that the surprise they cause shall be qualified by a consideration of the wonders of nature, to which he likewise gives the name of miracles, in a more extended sense: on the same principle, and a fortiori, what there is surprising in them should not make them appear to us incredible. An enlightened mind does not believe in miracles which are communicated to him, unless due proof of them is adduced; but it is not because what is wonderful in them renders him incredulous, because he sees more marvellous things in the universe and in himself. If men who apply themselves to the study of nature, are pertinacious in refusing to believe in the miracles of the saints, it is because they do not make use of the light they have received, and do not reason deductively; they have only sought to gratify their curiosity, or to gain credit for their discoveries; and do not some of them lose themselves in their speculations, and become impious, even so as to recognize no other God than nature itself...?