Part III (Secunda Secundae) Part 247 (1/2)
_I answer that,_ As stated above (A. 1), prophecy in its true and exact sense comes from Divine inspiration; while that which comes from a natural cause is not called prophecy except in a relative sense. Now we must observe that as G.o.d Who is the universal efficient cause requires neither previous matter nor previous disposition of matter in His corporeal effects, for He is able at the same instant to bring into being matter and disposition and form, so neither does He require a previous disposition in His spiritual effects, but is able to produce both the spiritual effect and at the same time the fitting disposition as requisite according to the order of nature.
More than this, He is able at the same time, by creation, to produce the subject, so as to dispose a soul for prophecy and give it the prophetic grace, at the very instant of its creation.
Reply Obj. 1: It matters not to prophecy by what comparisons the thing prophesied is expressed; and so the Divine operation makes no change in a prophet in this respect. Yet if there be anything in him incompatible with prophecy, it is removed by the Divine power.
Reply Obj. 2: The considerations of science proceed from a natural cause, and nature cannot work without a previous disposition in matter. This cannot be said of G.o.d Who is the cause of prophecy.
Reply Obj. 3: A natural indisposition, if not removed, might be an obstacle to prophetic revelation, for instance if a man were altogether deprived of the natural senses. In the same way a man might be hindered from the act of prophesying by some very strong pa.s.sion, whether of anger, or of concupiscence as in coition, or by any other pa.s.sion. But such a natural indisposition as this is removed by the Divine power, which is the cause of prophecy.
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FOURTH ARTICLE [II-II, Q. 172, Art. 4]
Whether a Good Life Is Requisite for Prophecy?
Objection 1: It would seem that a good life is requisite for prophecy. For it is written (Wis. 7:27) that the wisdom of G.o.d ”through nations conveyeth herself into holy souls,” and ”maketh the friends of G.o.d, and prophets.” Now there can be no holiness without a good life and sanctifying grace. Therefore prophecy cannot be without a good life and sanctifying grace.
Obj. 2: Further, secrets are not revealed save to a friend, according to John 15:15, ”But I have called you friends, because all things whatsoever I have heard of My Father, I have made known to you.” Now G.o.d reveals His secrets to the prophets (Amos 3:7). Therefore it would seem that the prophets are the friends of G.o.d; which is impossible without charity. Therefore seemingly prophecy cannot be without charity; and charity is impossible without sanctifying grace.
Obj. 3: Further, it is written (Matt. 7:15): ”Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.” Now all who are without grace are likened inwardly to a ravening wolf, and consequently all such are false prophets. Therefore no man is a true prophet except he be good by grace.
Obj. 4: Further, the Philosopher says (De Somn. et Vigil. [*Cf. De Divinat. per Somn. i, which is annexed to the work quoted]) that ”if interpretation of dreams is from G.o.d, it is unfitting for it to be bestowed on any but the best.” Now it is evident that the gift of prophecy is from G.o.d. Therefore the gift of prophecy is vouchsafed only to the best men.
_On the contrary,_ To those who had said, ”Lord, have we not prophesied in Thy name?” this reply is made: ”I never knew you”
(Matt. 7:22, 23). Now ”the Lord knoweth who are His” (2 Tim. 2:19).
Therefore prophecy can be in those who are not G.o.d's by grace.
_I answer that,_ A good life may be considered from two points of view. First, with regard to its inward root, which is sanctifying grace. Secondly, with regard to the inward pa.s.sions of the soul and the outward actions. Now sanctifying grace is given chiefly in order that man's soul may be united to G.o.d by charity. Wherefore Augustine says (De Trin. xv, 18): ”A man is not transferred from the left side to the right, unless he receive the Holy Ghost, by Whom he is made a lover of G.o.d and of his neighbor.” Hence whatever can be without charity can be without sanctifying grace, and consequently without goodness of life. Now prophecy can be without charity; and this is clear on two counts. First, on account of their respective acts: for prophecy pertains to the intellect, whose act precedes the act of the will, which power is perfected by charity. For this reason the Apostle (1 Cor. 13) reckons prophecy with other things pertinent to the intellect, that can be had without charity. Secondly, on account of their respective ends. For prophecy like other gratuitous graces is given for the good of the Church, according to 1 Cor. 12:7, ”The manifestation of the Spirit is given to every man unto profit”; and is not directly intended to unite man's affections to G.o.d, which is the purpose of charity. Therefore prophecy can be without a good life, as regards the first root of this goodness.
If, however, we consider a good life, with regard to the pa.s.sions of the soul, and external actions, from this point of view an evil life is an obstacle to prophecy. For prophecy requires the mind to be raised very high in order to contemplate spiritual things, and this is hindered by strong pa.s.sions, and the inordinate pursuit of external things. Hence we read of the sons of the prophets (4 Kings 4:38) that they ”dwelt together with [Vulg.: 'before']” Eliseus, leading a solitary life, as it were, lest worldly employment should be a hindrance to the gift of prophecy.
Reply Obj. 1: Sometimes the gift of prophecy is given to a man both for the good of others, and in order to enlighten his own mind; and such are those whom Divine wisdom, ”conveying itself” by sanctifying grace to their minds, ”maketh the friends of G.o.d, and prophets.”
Others, however, receive the gift of prophecy merely for the good of others. Hence Jerome commenting on Matt. 7:22, says: ”Sometimes prophesying, the working of miracles, and the casting out of demons are accorded not to the merit of those who do these things, but either to the invoking the name of Christ, or to the condemnation of those who invoke, and for the good of those who see and hear.”
Reply Obj. 2: Gregory [*Hom. xxvii in Ev.] expounding this pa.s.sage [*John 15:15] says: ”Since we love the lofty things of heaven as soon as we hear them, we know them as soon as we love them, for to love is to know. Accordingly He had made all things known to them, because having renounced earthly desires they were kindled by the torches of perfect love.” In this way the Divine secrets are not always revealed to prophets.
Reply Obj. 3: Not all wicked men are ravening wolves, but only those whose purpose is to injure others. For Chrysostom says [*Opus Imperf.
in Matth., Hom. xix, among the works of St. John Chrysostom, and falsely ascribed to him] that ”Catholic teachers, though they be sinners, are called slaves of the flesh, but never ravening wolves, because they do not purpose the destruction of Christians.” And since prophecy is directed to the good of others, it is manifest that such are false prophets, because they are not sent for this purpose by G.o.d.
Reply Obj. 4: G.o.d's gifts are not always bestowed on those who are simply the best, but sometimes are vouchsafed to those who are best as regards the receiving of this or that gift. Accordingly G.o.d grants the gift of prophecy to those whom He judges best to give it to.
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FIFTH ARTICLE [II-II, Q. 172, Art. 5]
Whether Any Prophecy Comes from the Demons?
Objection 1: It would seem that no prophecy comes from the demons.
For prophecy is ”a Divine revelation,” according to Ca.s.siodorus [*Prol. in Psalt. i]. But that which is done by a demon is not Divine. Therefore no prophecy can be from a demon.
Obj. 2: Further, some kind of enlightenment is requisite for prophetic knowledge, as stated above (Q. 171, AA. 2, 3). Now the demons do not enlighten the human intellect, as stated above in the First Part (Q. 119, A. 3). Therefore no prophecy can come from the demons.
Obj. 3: Further, a sign is worthless if it betokens contraries. Now prophecy is a sign in confirmation of faith; wherefore a gloss on Rom. 12:6, ”Either prophecy to be used according to the rule of faith,” says: ”Observe that in reckoning the graces, he begins with prophecy, which is the first proof of the reasonableness of our faith; since believers, after receiving the Spirit, prophesied.”