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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 (Article 2). Now according to Gregory
(Hom. in Ezech.), "knowledge of God went on increasing as time
went on." Therefore degrees of prophecy should be distinguished
according to the process of time.
Objection 2: Further, prophetic revelation is conveyed by God
speaking to man; while the prophets declared both in words and in
writing the things revealed to them. Now it is written (1 Kgs.
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 (Is.
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.
Objection 3: Further, our Lord said (Mt. 11:13): "The
prophets and the law prophesied until John"; and afterwards the gift
of prophecy was in Christ's disciples in a much more excellent manner
than in the prophets of old, according to Eph. 3:5, "In other
generations" the mystery of Christ "was not known to the sons of
men, as it is now revealed to His holy apostles and prophets in the
Spirit." Therefore it would seem that in course of time the degree
of prophecy advanced.
On the contrary, As stated above (Article 4), Moses was the
greatest of the prophets, and yet he preceded the other prophets.
Therefore prophecy did not advance in degree as time went on.
I answer that, As stated above (Article 2), prophecy is directed
to the knowledge of Divine truth, by the contemplation of which we are
not only instructed in faith, but also guided in our actions,
according to Ps. 42:3, "Send forth Thy light and Thy truth:
they have conducted me." Now our faith consists chiefly in two
things: first, in the true knowledge of God, according to Heb.
11:6, "He that cometh to God must believe that He is";
secondly, in the mystery of Christ's incarnation, according to Jn.
14:1, "You believe in God, believe also in Me."
Accordingly, if we speak of prophecy as directed to the Godhead as
its end, it progressed according to three divisions of time, namely
before the law, under the law, and under grace. For before the law,
Abraham and the other patriarchs were prophetically taught things
pertinent to faith in the Godhead. Hence they are called prophets,
according to Ps. 104:15, "Do no evil to My prophets,"
which words are said especially on behalf of Abraham and Isaac.
Under the Law prophetic revelation of things pertinent to faith in the
Godhead was made in a yet more excellent way than hitherto, because
then not only certain special persons or families but the whole people
had to be instructed in these matters. Hence the Lord said to Moses
(Ex. 6:2,3): "I am the Lord that appeared to Abraham, to
Isaac, and to Jacob, by the name of God almighty, and My name
Adonai I did not show to them"; because previously the patriarchs
had been taught to believe in a general way in God, one and
Almighty, while Moses was more fully instructed in the simplicity of
the Divine essence, when it was said to him (Ex. 3:14): "I
am Who am"; and this name is signified by Jews in the word
"Adonai" on account of their veneration for that unspeakable name.
Afterwards in the time of grace the mystery of the Trinity was
revealed by the Son of God Himself, according to Mt. 28:19:
"Going . . . teach ye all nations, baptizing them in the name of
the Father, and of the Son, and of the Holy Ghost."
In each state, however, the most excellent revelation was that which
was given first. Now the first revelation, before the Law, was
given to Abraham, for it was at that time that men began to stray from
faith in one God by turning aside to idolatry, whereas hitherto no
such revelation was necessary while all persevered in the worship of one
God. A less excellent revelation was made to Isaac, being founded
on that which was made to Abraham. Wherefore it was said to him
(Gn. 26:24): "I am the God of Abraham thy father," and
in like manner to Jacob (Gn. 28:13): "I am the God of
Abraham thy father, and the God of Isaac." Again in the state of
the Law the first revelation which was given to Moses was more
excellent, and on this revelation all the other revelations to the
prophets were founded. And so, too, in the time of grace the entire
faith of the Church is founded on the revelation vouchsafed to the
apostles, concerning the faith in one God and three Persons,
according to Mt. 16:18, "On this rock," i.e. of thy
confession, "I will build My Church."
As to the faith in Christ's incarnation, it is evident that the
nearer men were to Christ, whether before or after Him, the more
fully, for the most part, were they instructed on this point, and
after Him more fully than before, as the Apostle declares (Eph.
3:5).
As regards the guidance of human acts, the prophetic revelation varied
not according to the course of time, but according as circumstances
required, because as it is written (Prov. 29:18), "When
prophecy shall fail, the people shall be scattered abroad."
Wherefore at all times men were divinely instructed about what they
were to do, according as it was expedient for the spiritual welfare of
the elect.
Reply to Objection 1: The saying of Gregory is to be referred to
the time before Christ's incarnation, as regards the knowledge of
this mystery.
Reply to Objection 2: As Augustine says (De Civ. Dei xviii,
27), "just as in the early days of the Assyrian kingdom promises
were made most explicitly to Abraham, so at the outset of the western
Babylon," which is Rome, "and under its sway Christ was to come,
in Whom were to be fulfilled the promises made through the prophetic
oracles testifying in word and writing to that great event to come,"
the promises, namely, which were made to Abraham. "For while
prophets were scarcely ever lacking to the people of Israel from the
time that they began to have kings, it was exclusively for their
benefit, not for that of the nations. But when those prophetic
writings were being set up with greater publicity, which at some future
time were to benefit the nations, it was fitting to begin when this
city," Rome to wit, "was being built, which was to govern the
nations."
The reason why it behooved that nation to have a number of prophets
especially at the time of the kings, was that then it was not
over-ridden by other nations, but had its own king; wherefore it
behooved the people, as enjoying liberty, to have prophets to teach
them what to do.
Reply to Objection 3: The prophets who foretold the coming of
Christ could not continue further than John, who with his finger
pointed to Christ actually present. Nevertheless as Jerome says on
this passage, "This does not mean that there were no more prophets
after John. For we read in the Acts of the apostles that Agabus and
the four maidens, daughters of Philip, prophesied." John, too,
wrote a prophetic book about the end of the Church; and at all times
there have not been lacking persons having the spirit of prophecy, not
indeed for the declaration of any new doctrine of faith, but for the
direction of human acts. Thus Augustine says (De Civ. Dei v,
26) that "the emperor Theodosius sent to John who dwelt in the
Egyptian desert, and whom he knew by his ever-increasing fame to be
endowed with the prophetic spirit: and from him he received a message
assuring him of victory."
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