Summa Theologica, Saint Thomas Aquinas [best ebook for manga TXT] 📗

of the soul are common to them. Again it is not a passion, since the passions belong to the appetitive faculty, as stated above (I-II, Q. 22, A. 2); whereas prophecy pertains principally to knowledge, as stated in the foregoing Article. Therefore prophecy is a habit.

Obj. 2: Further, every perfection of the soul, which is not always in act, is a habit. Now prophecy is a perfection of the soul; and it is not always in act, else a prophet could not be described as asleep. Therefore seemingly prophecy is a habit.

Obj. 3: Further, prophecy is reckoned among the gratuitous graces. Now grace is something in the soul, after the manner of a habit, as stated above (I-II, Q. 110, A. 2). Therefore prophecy is a habit.

On the contrary, A habit is something "whereby we act when we will," as the Commentator [*Averroes or Ibn Roshd, 1120-1198] says (De Anima iii). But a man cannot make use of prophecy when he will, as appears in the case of Eliseus (4 Kings 3:15), "who on Josaphat inquiring of him concerning the future, and the spirit of prophecy failing him, caused a minstrel to be brought to him, that the spirit of prophecy might come down upon him through the praise of psalmody, and fill his mind with things to come," as Gregory observes (Hom. i super Ezech.). Therefore prophecy is not a habit.

I answer that, As the Apostle says (Eph. 5:13), "all that is made manifest is light," because, to wit, just as the manifestation of the material sight takes place through material light, so too the manifestation of intellectual sight takes place through intellectual light. Accordingly manifestation must be proportionate to the light by means of which it takes place, even as an effect is proportionate to its cause. Since then prophecy pertains to a knowledge that surpasses natural reason, as stated above (A. 1), it follows that prophecy requires an intellectual light surpassing the light of natural reason. Hence the saying of Micah 7:8: "When I sit in darkness, the Lord is my light." Now light may be in a subject in two ways: first, by way of an abiding form, as material light is in the sun, and in fire; secondly, by way of a passion, or passing impression, as light is in the air. Now the prophetic light is not in the prophet's intellect by way of an abiding form, else a prophet would always be able to prophesy, which is clearly false. For Gregory says (Hom. i super Ezech.): "Sometimes the spirit of prophecy is lacking to the prophet, nor is it always within the call of his mind, yet so that in its absence he knows that its presence is due to a gift." Hence Eliseus said of the Sunamite woman (4 Kings 4:27): "Her soul is in anguish, and the Lord hath hid it from me, and hath not told me." The reason for this is that the intellectual light that is in a subject by way of an abiding and complete form, perfects the intellect chiefly to the effect of knowing the principle of the things manifested by that light; thus by the light of the active intellect the intellect knows chiefly the first principles of all things known naturally. Now the principle of things pertaining to supernatural knowledge, which are manifested by prophecy, is God Himself, Whom the prophets do not see in His essence, although He is seen by the blessed in heaven, in whom this light is by way of an abiding and complete form, according to Ps. 35:10, "In Thy light we shall see light."

It follows therefore that the prophetic light is in the prophet's soul by way of a passion or transitory impression. This is indicated Ex. 33:22: "When my glory shall pass, I will set thee in a hole of the rock," etc., and 3 Kings 19:11: "Go forth and stand upon the mount before the Lord; and behold the Lord passeth," etc. Hence it is that even as the air is ever in need of a fresh enlightening, so too the prophet's mind is always in need of a fresh revelation; thus a disciple who has not yet acquired the principles of an art needs to have every detail explained to him. Wherefore it is written (Isa. 1:4): "In the morning He wakeneth my ear, so that I may hear Him as a master." This is also indicated by the very manner in which prophecies are uttered: thus it is stated that "the Lord spake to such and such a prophet," or that "the word of the Lord," or "the hand of the Lord was made upon him."

But a habit is an abiding form. Wherefore it is evident that, properly speaking, prophecy is not a habit.

Reply Obj. 1: This division of the Philosopher's does not comprise absolutely all that is in the soul, but only such as can be principles of moral actions, which are done sometimes from passion, sometimes from habit, sometimes from mere power, as in the case of those who perform an action from the judgment of their reason before having the habit of that action.

However, prophecy may be reduced to a passion, provided we understand passion to denote any kind of receiving, in which sense the Philosopher says (De Anima iii, 4) that "to understand is, in a way, to be passive." For just as, in natural knowledge, the possible intellect is passive to the light of the active intellect, so too in prophetic knowledge the human intellect is passive to the enlightening of the Divine light.

Reply Obj. 2: Just as in corporeal things, when a passion ceases, there remains a certain aptitude to a repetition of the passion—thus wood once ignited is more easily ignited again, so too in the prophet's intellect, after the actual enlightenment has ceased, there remains an aptitude to be enlightened anew—thus when the mind has once been aroused to devotion, it is more easily recalled to its former devotion. Hence Augustine says (De orando Deum. Ep. cxxx, 9) that our prayers need to be frequent, "lest devotion be extinguished as soon as it is kindled."

We might, however, reply that a person is called a prophet, even while his prophetic enlightenment ceases to be actual, on account of his being deputed by God, according to Jer. 1:5, "And I made thee a prophet unto the nations."

Reply Obj. 3: Every gift of grace raises man to something above human nature, and this may happen in two ways. First, as to the substance of the act—for instance, the working of miracles, and the knowledge of the uncertain and hidden things of Divine wisdom—and for such acts man is not granted a habitual gift of grace. Secondly, a thing is above human nature as to the mode but not the substance of the act—for instance to love God and to know Him in the mirror of His creatures—and for this a habitual gift of grace is bestowed. _______________________

THIRD ARTICLE [II-II, Q. 171, Art. 3]

Whether Prophecy Is Only About Future Contingencies?

Objection 1: It would seem that prophecy is only about future contingencies. For Cassiodorus says [*Prol. super Psalt. i] that "prophecy is a Divine inspiration or revelation, announcing the issue of things with unchangeable truth." Now issues pertain to future contingencies. Therefore the prophetic revelation is about future contingencies alone.

Obj. 2: Further, according to 1 Cor. 12, the grace of prophecy is differentiated from wisdom and faith, which are about Divine things; and from the discernment of spirits, which is about created spirits; and from knowledge, which is about human things. Now habits and acts are differentiated by their objects, as stated above (I-II, Q. 54, A. 2). Therefore it seems that the object of prophecy is not connected with any of the above. Therefore it follows that it is about future contingencies alone.

Obj. 3: Further, difference of object causes difference of species, as stated above (I-II, Q. 54, A. 2). Therefore, if one prophecy is about future contingencies, and another about other things, it would seem to follow that these are different species of prophecy.

On the contrary, Gregory says (Hom. i super Ezech.) that some prophecies are "about the future, for instance (Isa. 7:14), 'Behold a virgin shall conceive, and bear a son'"; some are "about the past, as (Gen. 1:1), 'In the beginning God created heaven and earth'"; some are "about the present," as (1 Cor. 14:24, 25), "If all prophesy, and there come in one that believeth not . . . the secrets of his heart are made manifest." Therefore prophecy is not about future contingencies alone.

I answer that, A manifestation made by means of a certain light can extend to all those things that are subject to that light: thus the body's sight extends to all colors, and the soul's natural knowledge extends to whatever is subject to the light of the active intellect. Now prophetic knowledge comes through a Divine light, whereby it is possible to know all things both Divine and human, both spiritual and corporeal; and consequently the prophetic revelation extends to them all. Thus by the ministry of spirits a prophetic revelation concerning the perfections of God and the angels was made to Isa. 6:1, where it is written, "I saw the Lord sitting upon a throne high and elevated." Moreover his prophecy contains matters referring to natural bodies, according to the words of Isa. 40:12, "Who hath measured the waters in the hollow of His hand," etc. It also contains matters relating to human conduct, according to Isa. 58:1, "Deal thy bread to the hungry," etc.; and besides this it contains things pertaining to future events, according to Isa. 47:9, "Two things shall come upon thee suddenly in one day, barrenness and widowhood."

Since, however, prophecy is about things remote from our knowledge, it must be observed that the more remote things are from our knowledge the more pertinent they are to prophecy. Of such things there are three degrees. One degree comprises things remote from the knowledge, either sensitive or intellective, of some particular man, but not from the knowledge of all men; thus a particular man knows by sense things present to him locally, which another man does not know by human sense, since they are removed from him. Thus Eliseus knew prophetically what his disciple Giezi had done in his absence (4 Kings 5:26), and in like manner the secret thoughts of one man are manifested prophetically to another, according to 1 Cor. 14:25; and again in this way what one man knows by demonstration may be revealed to another prophetically.

The second degree comprises those things which surpass the knowledge of all men without exception, not that they are in themselves unknowable, but on account of a defect in human knowledge; such as the mystery of the Trinity, which was revealed by the Seraphim saying: "Holy, Holy, Holy," etc. (Isa. 6:3).

The last degree comprises things remote from the knowledge of all men, through being in themselves unknowable; such are future contingencies, the truth of which is indeterminate. And since that which is predicated universally and by its very nature, takes precedence of that which is predicated in a limited and relative sense, it follows that revelation of future events belongs most properly to prophecy, and from this prophecy apparently takes its name. Hence Gregory says (Hom. i super Ezech.): "And since a prophet is so called because he foretells the future, his name loses its significance when he speaks of the past or present."

Reply Obj. 1: Prophecy is there defined according to its proper signification; and it is in this sense that it is differentiated from the other gratuitous graces.

Reply Obj. 2: This is evident from what has just been said. We might also reply that all those things that are the matter of prophecy have the common aspect of being unknowable to man except by Divine revelation; whereas those that are the matter of wisdom, knowledge, and the interpretation of speeches, can be known by man through natural reason, but are manifested in a higher way through the enlightening of the Divine light. As to faith, although it is about things invisible to man, it is not concerned with the knowledge of the things believed, but with a man's certitude of assent to things known by others.

Reply Obj. 3: The formal element in prophetic knowledge is the Divine light, which being one, gives unity of species to prophecy, although the things prophetically manifested by the Divine light are diverse. _______________________

FOURTH ARTICLE [II-II, Q. 171, Art. 4]

Whether by the Divine Revelation a Prophet Knows All That Can Be
Known Prophetically?

Objection 1: It would seem that by the Divine revelation a prophet knows all that can be known prophetically. For it is written (Amos 3:7): "The Lord God doth nothing without revealing His secret to His servants