I answer that, A work may be called great in two ways:  first, on the part of the mode of action, and thus the work of creation is the greatest work, wherein something is made from nothing; secondly, a work may be called great on account of what is made, and thus the justification of the ungodly, which terminates at the eternal good of a share in the Godhead, is greater than the creation of heaven and earth, which terminates at the good of mutable nature.  Hence, Augustine, after saying that “for a just man to be made from a sinner is greater than to create heaven and earth,” adds, “for heaven and earth shall pass away, but the justification of the ungodly shall endure.”

Again, we must bear in mind that a thing is called great in two ways:  first, in an absolute quantity, and thus the gift of glory is greater than the gift of grace that sanctifies the ungodly; and in this respect the glorification of the just is greater than the justification of the ungodly.  Secondly, a thing may be said to be great in proportionate quantity, and thus the gift of grace that justifies the ungodly is greater than the gift of glory that beatifies the just, for the gift of grace exceeds the worthiness of the ungodly, who are worthy of punishment, more than the gift of glory exceeds the worthiness of the just, who by the fact of their justification are worthy of glory.  Hence Augustine says:  “Let him that can, judge whether it is greater to create the angels just, than to justify the ungodly.  Certainly, if they both betoken equal power, one betokens greater mercy.”

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.