Part III (Secunda Secundae) Part 246 (2/2)
iv, 26) that ”the soul, at the approach of death, foresees certain future things, by reason of the subtlety of its nature,” inasmuch as it is receptive even of slight impressions. Or again, it knows future things by a revelation of the angels; but not by its own power, because according to Augustine (Gen. ad lit. xii, 13), ”if this were so, it would be able to foreknow the future whenever it willed,”
which is clearly false.
Obj. 2: Knowledge of the future by means of dreams, comes either from the revelation of spiritual substances, or from a corporeal cause, as stated above (Q. 95, A. 6), when we were treating of divination. Now both these causes are more applicable to a person while asleep than while awake, because, while awake, the soul is occupied with external sensibles, so that it is less receptive of the subtle impressions either of spiritual substances, or even of natural causes; although as regards the perfection of judgment, the reason is more alert in waking than in sleeping.
Reply Obj. 3: Even dumb animals have no foreknowledge of future events, except as these are foreknown in their causes, whereby their imagination is moved more than man's, because man's imagination, especially in waking, is more disposed according to reason than according to the impression of natural causes. Yet reason effects much more amply in man, that which the impression of natural causes effects in dumb animals; and Divine grace by inspiring the prophecy a.s.sists man still more.
Reply Obj. 4: The prophetic light extends even to the direction of human acts; and in this way prophecy is requisite for the government of a people, especially in relation to Divine wors.h.i.+p; since for this nature is not sufficient, and grace is necessary.
_______________________
SECOND ARTICLE [II-II, Q. 172, Art. 2]
Whether Prophetic Revelation Comes Through the Angels?
Objection 1: It would seem that prophetic revelation does not come through the angels. For it is written (Wis. 7:27) that Divine wisdom ”conveyeth herself into holy souls,” and ”maketh the friends of G.o.d, and the prophets.” Now wisdom makes the friends of G.o.d immediately.
Therefore it also makes the prophets immediately, and not through the medium of the angels.
Obj. 2: Further, prophecy is reckoned among the gratuitous graces.
But the gratuitous graces are from the Holy Ghost, according to 1 Cor. 12:4, ”There are diversities of graces, but the same Spirit.”
Therefore the prophetic revelation is not made by means of an angel.
Obj. 3: Further, Ca.s.siodorus [*Prol. in Psalt. i] says that prophecy is a ”Divine revelation”: whereas if it were conveyed by the angels, it would be called an angelic revelation. Therefore prophecy is not bestowed by means of the angels.
_On the contrary,_ Dionysius says (Coel. Hier. iv): ”Our glorious fathers received Divine visions by means of the heavenly powers”; and he is speaking there of prophetic visions. Therefore prophetic revelation is conveyed by means of the angels.
_I answer that,_ As the Apostle says (Rom. 13:1), ”Things that are of G.o.d are well ordered [*Vulg.: 'Those that are, are ordained of G.o.d.'].” Now the Divine ordering, according to Dionysius [*Coel.
Hier. iv; Eccl. Hier. v], is such that the lowest things are directed by middle things. Now the angels hold a middle position between G.o.d and men, in that they have a greater share in the perfection of the Divine goodness than men have. Wherefore the Divine enlightenments and revelations are conveyed from G.o.d to men by the angels. Now prophetic knowledge is bestowed by Divine enlightenment and revelation. Therefore it is evident that it is conveyed by the angels.
Reply Obj. 1: Charity which makes man a friend of G.o.d, is a perfection of the will, in which G.o.d alone can form an impression; whereas prophecy is a perfection of the intellect, in which an angel also can form an impression, as stated in the First Part (Q. 111, A.
1), wherefore the comparison fails between the two.
Reply Obj. 2: The gratuitous graces are ascribed to the Holy Ghost as their first principle: yet He works grace of this kind in men by means of the angels.
Reply Obj. 3: The work of the instrument is ascribed to the princ.i.p.al agent by whose power the instrument acts. And since a minister is like an instrument, prophetic revelation, which is conveyed by the ministry of the angels, is said to be Divine.
_______________________
THIRD ARTICLE [II-II, Q. 172, Art. 3]
Whether a Natural Disposition Is Requisite for Prophecy?
Objection 1: It would seem that a natural disposition is requisite for prophecy. For prophecy is received by the prophet according to the disposition of the recipient, since a gloss of Jerome on Amos 1:2, ”The Lord will roar from Sion,” says: ”Anyone who wishes to make a comparison naturally turns to those things of which he has experience, and among which his life is spent. For example, sailors compare their enemies to the winds, and their losses to a s.h.i.+pwreck.
In like manner Amos, who was a shepherd, likens the fear of G.o.d to that which is inspired by the lion's roar.” Now that which is received by a thing according to the mode of the recipient requires a natural disposition. Therefore prophecy requires a natural disposition.
Obj. 2: Further, the considerations of prophecy are more lofty than those of acquired science. Now natural indisposition hinders the considerations of acquired science, since many are prevented by natural indisposition from succeeding to grasp the speculations of science. Much more therefore is a natural disposition requisite for the contemplation of prophecy.
Obj. 3: Further, natural indisposition is a much greater obstacle than an accidental impediment. Now the considerations of prophecy are hindered by an accidental occurrence. For Jerome says in his commentary on Matthew [*The quotation is from Origen, Hom. vi in Num.] that ”at the time of the marriage act, the presence of the Holy Ghost will not be vouchsafed, even though it be a prophet that fulfils the duty of procreation.” Much more therefore does a natural indisposition hinder prophecy; and thus it would seem that a good natural disposition is requisite for prophecy.
_On the contrary,_ Gregory says in a homily for Pentecost (x.x.x in Ev.): ”He,” namely the Holy Ghost, ”fills the boy harpist and makes him a Psalmist; He fills the herdsman plucking wild figs, and makes him a prophet.” Therefore prophecy requires no previous disposition, but depends on the will alone of the Holy Ghost, of Whom it is written (1 Cor. 12:2): ”All these things, one and the same Spirit worketh, dividing to every one according as He will.”
<script>