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State of the question. St. Thomas posited this special article
about prophecy, because this grace gratis data presents a particular
difficulty. For the first objection of this article remarks that
prophecy implies a certain obscurity. But Christ already enjoyed on
this earth the beatific vision. Also prophecy concerns distant things
or those that are far off, and seems to imply an essential
imperfection, as faith and hope do. Moreover, the Apostle says that
in heaven, "prophecies shall be made void."[923]
Reply. The answer is in the affirmative.
Scriptural proof. Moses announced to the Israelites: "The Lord
thy God will raise up to thee a Prophet... of thy brethren...
Him thou shalt hear."[924] Jesus applied to Himself what
Moses foretold of Him, saying: "He wrote of Me."[925]
Likewise Jesus said of Himself in the synagogue at Nazareth: "A
prophet is not without honor, save in his own country."[926]
Theological proof. He is a prophet who knows and announces what is
distant both from himself according to his state and from his hearers.
But Christ, who was not only comprehensor but also wayfarer, knew
and announced very many things which were distant from Him according to
His state as wayfarer, such as His betrayal, death, and
resurrection,[927] as also the destruction of Jerusalem, the
signs preceding the end of the world, the denial of Peter, and
several other events. Therefore Christ was a prophet.
Reply to first objection. Prophecy, as usually communicated, is
obscure and enigmatic not in itself, but because of the imperfection of
the hearer. Its clarity or obscurity, that it be communicated
transiently, or permanently, are of themselves a matter of
indifference. But in Christ prophecy was clear and permanent because
of the union of His human nature with the Word.
But if the Apostle says that in heaven "prophecies shall be made
void,"[928] he has in mind complete beatitude, which is
incompatible with the state of wayfarer.
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