Summa Theologica Part III (Secunda Secundae) Part 250

Reply Obj. 2: The same judgment does not apply to things that are sought for their own sake, as to things sought for the sake of something else. For in things sought for their own sake, the agent's power is the more effective according as it extends to more numerous and more remote objects; even so a physician is thought more of, if he is able to heal more people, and those who are further removed from health. On the other hand, in things sought only for the sake of something else, that agent would seem to have greater power, who is able to achieve his purpose with fewer means and those nearest to hand: thus more praise is awarded the physician who is able to heal a sick person by means of fewer and more gentle remedies. Now, in the prophetic knowledge, imaginary vision is required, not for its own sake, but on account of the manifestation of the intelligible truth.

Wherefore prophecy is all the more excellent according as it needs it less.

Reply Obj. 3: The fact that a particular predicate is applicable to one thing and less properly to another, does not prevent this latter from being simply better than the former: thus the knowledge of the blessed is more excellent than the knowledge of the wayfarer, although faith is more properly predicated of the latter knowledge, because faith implies an imperfection of knowledge. In like manner prophecy implies a certain obscurity, and remoteness from the intelligible truth; wherefore the name of prophet is more properly applied to those who see by imaginary vision. And yet the more excellent prophecy is that which is conveyed by intellectual vision, provided the same truth be revealed in either case. If, however, the intellectual light be divinely infused in a person, not that he may know some supernatural things, but that he may be able to judge, with the cert.i.tude of divine truth, of things that can be known by human reason, such intellectual prophecy is beneath that which is conveyed by an imaginary vision leading to a supernatural truth. It was this kind of prophecy that all those had who are included in the ranks of the prophets, who moreover were called prophets for the special reason that they exercised the prophetic calling officially. Hence they spoke as G.o.d's representatives, saying to the people: "Thus saith the Lord": but not so the authors of the _sacred writings,_ several of whom treated more frequently of things that can be known by human reason, not in G.o.d's name, but in their own, yet with the a.s.sistance of the Divine light withal.

Reply Obj. 4: In the present life the enlightenment by the divine ray is not altogether without any veil of phantasms, because according to his present state of life it is unnatural to man not to understand without a phantasm. Sometimes, however, it is sufficient to have phantasms abstracted in the usual way from the senses without any imaginary vision divinely vouchsafed, and thus prophetic vision is said to be without imaginary vision.

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THIRD ARTICLE [II-II, Q. 174, Art. 3]

Whether the Degrees of Prophecy Can Be Distinguished According to the Imaginary Vision?

Objection 1: It would seem that the degrees of prophecy cannot be distinguished according to the imaginary vision. For the degrees of a thing bear relation to something that is on its own account, not on account of something else. Now, in prophecy, intellectual vision is sought on its own account, and imaginary vision on account of something else, as stated above (A. 2, ad 2). Therefore it would seem that the degrees of prophecy are distinguished not according to imaginary, but only according to intellectual, vision.

Obj. 2: Further, seemingly for one prophet there is one degree of prophecy. Now one prophet receives revelation through various imaginary visions. Therefore a difference of imaginary visions does not entail a difference of prophecy.

Obj. 3: Further, according to a gloss [*Ca.s.siodorus, super Prolog.

Hieron. in Psalt.], prophecy consists of words, deeds, dreams, and visions. Therefore the degrees of prophecy should not be distinguished according to imaginary vision, to which vision and dreams pertain, rather than according to words and deeds.

_On the contrary,_ The medium differentiates the degrees of knowledge: thus science based on direct [*_Propter quid_] proofs is more excellent than science based on indirect [*_Quia_] premises or than opinion, because it comes through a more excellent medium. Now imaginary vision is a kind of medium in prophetic knowledge.

Therefore the degrees of prophecy should be distinguished according to imaginary vision.

_I answer that,_ As stated above (Q. 173, A. 2), the prophecy wherein, by the intelligible light, a supernatural truth is revealed through an imaginary vision, holds the mean between the prophecy wherein a supernatural truth is revealed without imaginary vision, and that wherein through the intelligible light and without an imaginary vision, man is directed to know or do things pertaining to human conduct. Now knowledge is more proper to prophecy than is action; wherefore the lowest degree of prophecy is when a man, by an inward instinct, is moved to perform some outward action. Thus it is related of Samson (Judges 15:14) that "the Spirit of the Lord came strongly upon him, and as the flax [*_Lina._ St. Thomas apparently read _ligna_ ('wood')] is wont to be consumed at the approach of fire, so the bands with which he was bound were broken and loosed."

The second degree of prophecy is when a man is enlightened by an inward light so as to know certain things, which, however, do not go beyond the bounds of natural knowledge: thus it is related of Solomon (3 Kings 4:32, 33) that "he spoke ... parables ... and he treated about trees from the cedar that is in Liba.n.u.s unto the hyssop that cometh out of the wall, and he discoursed of beasts and of fowls, and of creeping things and of fishes": and all of this came from divine inspiration, for it was stated previously (3 Kings 4:29): "G.o.d gave to Solomon wisdom and understanding exceeding much."

Nevertheless these two degrees are beneath prophecy properly so called, because they do not attain to supernatural truth. The prophecy wherein supernatural truth is manifested through imaginary vision is differentiated first according to the difference between dreams which occur during sleep, and vision which occurs while one is awake. The latter belongs to a higher degree of prophecy, since the prophetic light that draws the soul away to supernatural things while it is awake and occupied with sensible things would seem to be stronger than that which finds a man's soul asleep and withdrawn from objects of sense. Secondly the degrees of this prophecy are differentiated according to the expressiveness of the imaginary signs whereby the intelligible truth is conveyed. And since words are the most expressive signs of intelligible truth, it would seem to be a higher degree of prophecy when the prophet, whether awake or asleep, hears words expressive of an intelligible truth, than when he sees things significative of truth, for instance "the seven full ears of corn" signified "seven years of plenty" (Gen. 41:22, 26). In such like signs prophecy would seem to be the more excellent, according as the signs are more expressive, for instance when Jeremias saw the burning of the city under the figure of a boiling cauldron (Jer.

1:13). Thirdly, it is evidently a still higher degree of prophecy when a prophet not only sees signs of words or deeds, but also, either awake or asleep, sees someone speaking or showing something to him, since this proves the prophet's mind to have approached nearer to the cause of the revelation. Fourthly, the height of a degree of prophecy may be measured according to the appearance of the person seen: for it is a higher degree of prophecy, if he who speaks or shows something to the waking or sleeping prophet be seen by him under the form of an angel, than if he be seen by him under the form of man: and higher still is it, if he be seen by the prophet whether asleep or awake, under the appearance of G.o.d, according to Isa. 6:1, "I saw the Lord sitting."

But above all these degrees there is a third kind of prophecy, wherein an intelligible and supernatural truth is shown without any imaginary vision. However, this goes beyond the bounds of prophecy properly so called, as stated above (A. 2, ad 3); and consequently the degrees of prophecy are properly distinguished according to imaginary vision.

Reply Obj. 1: We are unable to know how to distinguish the intellectual light, except by means of imaginary or sensible signs.

Hence the difference in the intellectual light is gathered from the difference in the things presented to the imagination.

Reply Obj. 2: As stated above (Q. 171, A. 2), prophecy is by way, not of an abiding habit, but of a transitory pa.s.sion; wherefore there is nothing inconsistent if one and the same prophet, at different times, receive various degrees of prophetic revelation.

Reply Obj. 3: The words and deeds mentioned there do not pertain to the prophetic revelation, but to the announcement, which is made according to the disposition of those to whom that which is revealed to the prophet is announced; and this is done sometimes by words, sometimes by deeds. Now this announcement, and the working of miracles, are something consequent upon prophecy, as stated above (Q.

171, A. 1).

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FOURTH ARTICLE [II-II, Q. 174, Art. 4]

Whether Moses Was the Greatest of the Prophets?

Objection 1: It would seem that Moses was not the greatest of the prophets. For a gloss at the beginning of the Psalter says that "David is called the prophet by way of excellence." Therefore Moses was not the greatest of all.

Obj. 2: Further, greater miracles were wrought by Josue, who made the sun and moon to stand still (Josh. 10:12-14), and by Isaias, who made the sun to turn back (Isa. 38:8), than by Moses, who divided the Red Sea (Ex. 14:21). In like manner greater miracles were wrought by Elias, of whom it is written (Ecclus. 48:4, 5): "Who can glory like to thee? Who raisedst up a dead man from below." Therefore Moses was not the greatest of the prophets.

Obj. 3: Further, it is written (Matt. 11:11) that "there hath not risen, among them that are born of women, a greater than John the Baptist." Therefore Moses was not greater than all the prophets.

_On the contrary,_ It is written (Deut. 34:10): "There arose no more a prophet in Israel like unto Moses."

_I answer that,_ Although in some respect one or other of the prophets was greater than Moses, yet Moses was simply the greatest of all. For, as stated above (A. 3; Q. 171, A. 1), in prophecy we may consider not only the knowledge, whether by intellectual or by imaginary vision, but also the announcement and the confirmation by miracles. Accordingly Moses was greater than the other prophets.

First, as regards the intellectual vision, since he saw G.o.d's very essence, even as Paul in his rapture did, according to Augustine (Gen. ad lit. xii, 27). Hence it is written (Num. 12:8) that he saw G.o.d "plainly and not by riddles." Secondly, as regards the imaginary vision, which he had at his call, as it were, for not only did he hear words, but also saw one speaking to him under the form of G.o.d, and this not only while asleep, but even when he was awake. Hence it is written (Ex. 33:11) that "the Lord spoke to Moses face to face, as a man is wont to speak to his friend." Thirdly, as regards the working of miracles which he wrought on a whole nation of unbelievers. Wherefore it is written (Deut. 34:10, 11): "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face: in all the signs and wonders, which He sent by him, to do in the land of Egypt to Pharaoh, and to all his servants, and to his whole land."

Reply Obj. 1: The prophecy of David approaches near to the vision of Moses, as regards the intellectual vision, because both received a revelation of intelligible and supernatural truth, without any imaginary vision. Yet the vision of Moses was more excellent as regards the knowledge of the G.o.dhead; while David more fully knew and expressed the mysteries of Christ's incarnation.

Reply Obj. 2: These signs of the prophets mentioned were greater as to the substance of the thing done; yet the miracles of Moses were greater as regards the way in which they were done, since they were wrought on a whole people.

Reply Obj. 3: John belongs to the New Testament, whose ministers take precedence even of Moses, since they are spectators of a fuller revelation, as stated in 2 Cor. 3.

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FIFTH ARTICLE [II-II, Q. 174, Art. 6]

Whether There Is a Degree of Prophecy in the Blessed?

Objection 1: It would seem that there is a degree of prophecy in the blessed. For, as stated above (A. 4), Moses saw the Divine essence, and yet he is called a prophet. Therefore in like manner the blessed can be called prophets.

Obj. 2: Further, prophecy is a "divine revelation." Now divine revelations are made even to the blessed angels. Therefore even blessed angels can be prophets.

Obj. 3: Further, Christ was a comprehensor from the moment of His conception; and yet He calls Himself a prophet (Matt. 13:57), when He says: "A prophet is not without honor, save in his own country."

Therefore even comprehensors and the blessed can be called prophets.

Obj. 4: Further, it is written of Samuel (Ecclus. 46:23): "He lifted up his voice from the earth in prophecy to blot out the wickedness of the nation." Therefore other saints can likewise be called prophets after they have died.

_On the contrary,_ The prophetic word is compared (2 Pet. 1:19) to a "light that s.h.i.+neth in a dark place." Now there is no darkness in the blessed. Therefore they cannot be called prophets.

_I answer that,_ Prophecy denotes vision of some supernatural truth as being far remote from us. This happens in two ways. First, on the part of the knowledge itself, because, to wit, the supernatural truth is not known in itself, but in some of its effects; and this truth will be more remote if it be known by means of images of corporeal things, than if it be known in its intelligible effects; and such most of all is the prophetic vision, which is conveyed by images and likenesses of corporeal things. Secondly, vision is remote on the part of the seer, because, to wit, he has not yet attained completely to his ultimate perfection, according to 2 Cor. 5:6, "While we are in the body, we are absent from the Lord."

Now in neither of these ways are the blessed remote; wherefore they cannot be called prophets.

Reply Obj. 1: This vision of Moses was interrupted after the manner of a pa.s.sion, and was not permanent like the beatific vision, wherefore he was as yet a seer from afar. For this reason his vision did not entirely lose the character of prophecy.

Reply Obj. 2: The divine revelation is made to the angels, not as being far distant, but as already wholly united to G.o.d; wherefore their revelation has not the character of prophecy.

Reply Obj. 3: Christ was at the same time comprehensor and wayfarer [*Cf. III, QQ. 9, seqq.]. Consequently the notion of prophecy is not applicable to Him as a comprehensor, but only as a wayfarer.

Reply Obj. 4: Samuel had not yet attained to the state of blessedness. Wherefore although by G.o.d's will the soul itself of Samuel foretold to Saul the issue of the war as revealed to him by G.o.d, this pertains to the nature of prophecy. It is not the same with the saints who are now in heaven. Nor does it make any difference that this is stated to have been brought about by the demons' art, because although the demons are unable to evoke the soul of a saint, or to force it to do any particular thing, this can be done by the power of G.o.d, so that when the demon is consulted, G.o.d Himself declares the truth by His messenger: even as He gave a true answer by Elias to the King's messengers who were sent to consult the G.o.d of Accaron (4 Kings 1).

It might also be replied [*The Book of Ecclesiasticus was not as yet declared by the Church to be Canonical Scripture; Cf. I, Q. 89, A. 8, ad 2] that it was not the soul of Samuel, but a demon impersonating him; and that the wise man calls him Samuel, and describes his prediction as prophetic, in accordance with the thoughts of Saul and the bystanders who were of this opinion.

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SIXTH ARTICLE [II-II, Q. 174, Art. 6]

Whether the Degrees of Prophecy Change As Time Goes On?

Objection 1: It would seem that the degrees of prophecy change as time goes on. For prophecy is directed to the knowledge of Divine things, as stated above (A. 2). Now according to Gregory (Hom. in Ezech.), "knowledge of G.o.d went on increasing as time went on."

Therefore degrees of prophecy should be distinguished according to the process of time.

Obj. 2: Further, prophetic revelation is conveyed by G.o.d speaking to man; while the prophets declared both in words and in writing the things revealed to them. Now it is written (1 Kings 3:1) that before the time of Samuel "the word of the Lord was precious," i.e. rare; and yet afterwards it was delivered to many. In like manner the books of the prophets do not appear to have been written before the time of Isaias, to whom it was said (Isa. 8:1): "Take thee a great book and write in it with a man's pen," after which many prophets wrote their prophecies. Therefore it would seem that in course of time the degree of prophecy made progress.