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Paul says that the signs of his Apostleship were wrought, semeiois te kai terasin kai dynamesin ( 2 Corinthians ).Their united meaning is found in the term erga i.e., works, the word constantly employed in the Gospels to designate the miracles of Christ.

Hence, by comparison with the ordinary course of things, the miracle is called extraordinary. In general, a wonderful thing, the word being so used in classical Latin; in a specific sense, the Latin Vulgate designates by miracula wonders of a peculiar kind, expressed more clearly in the Greek text by the terms terata , dynameis , semeia , i.e., wonders performed by supernatural power as signs of some special mission or gift and explicitly ascribed to God.These terms are used habitually in the New Testament and express the meaning of miraculum of the Vulgate. Peter in his first sermon speaks of Christ as approved of God, dynamesin, kai terasin kai semeiois ( Acts ) and St.The analysis of these terms therefore gives the nature and scope of the miracle.(1) The word terata literally means "wonders", in reference to feelings of amazement excited by their occurrence, hence effects produced in the material creation appealing to, and grasped by, the senses, usually by the sense of sight, at times by hearing, e.g., the baptism of Jesus, the conversion of St. Thus, though the works of Divine grace, such as the Sacramental Presence, are above the power of nature, and due to God alone, they may be called miraculous only in the wide meaning of the term, i.e., as supernatural effects, but they are not miracles in the sense here understood, for miracles in the strict sense are apparent.