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Objection 1: It would seem that prophecy does not pertain to
knowledge. For it is written (Ecclus. 48:14) that after death
the body of Eliseus prophesied, and further on (Ecclus.
49:18) it is said of Joseph that "his bones were visited, and
after death they prophesied." Now no knowledge remains in the body or
in the bones after death. Therefore prophecy does not pertain to
knowledge.
Objection 2: Further, it is written (1 Cor. 14:3): "He
that prophesieth, speaketh to men unto edification." Now speech is
not knowledge itself, but its effect. Therefore it would seem that
prophecy does not pertain to knowledge.
Objection 3: Further, every cognitive perfection excludes folly and
madness. Yet both of these are consistent with prophecy; for it is
written (Osee 9:7): "Know ye, O Israel, that the prophet
was foolish and mad." Therefore prophecy is not a cognitive
perfection.
Objection 4: Further, just as revelation regards the intellect, so
inspiration regards, apparently, the affections, since it denotes a
kind of motion. Now prophecy is described as "inspiration" or
"revelation," according to Cassiodorus [Prolog. super Psalt.
i]. Therefore it would seem that prophecy does not pertain to the
intellect more than to the affections.
On the contrary, It is written (1 Kgs. 9:9): "For he that
is now called a prophet, in time past was called a seer." Now sight
pertains to knowledge. Therefore prophecy pertains to knowledge.
I answer that, Prophecy first and chiefly consists in knowledge,
because, to wit, prophets know things that are far [procul] removed
from man's knowledge. Wherefore they may be said to take their name
from phanos, "apparition," because things appear to them from afar.
Wherefore, as Isidore states (Etym. vii, 8), "in the Old
Testament, they were called Seers, because they saw what others saw
not, and surveyed things hidden in mystery." Hence among heathen
nations they were known as "vates, on account of their power of mind
[vi mentis]," (Etym. viii, 7).
Since, however, it is written (1 Cor. 12:7): "The
manifestation of the Spirit is given to every man unto profit," and
further on (1 Cor. 14:12): "Seek to abound unto the
edification of the Church," it follows that prophecy consists
secondarily in speech, in so far as the prophets declare for the
instruction of others, the things they know through being taught of
God, according to the saying of Is. 21:10, "That which I
have heard of the Lord of hosts, the God of Israel, I have
declared unto you." Accordingly, as Isidore says (Etym. viii,
7), "prophets" may be described as "proefatores [foretellers],
because they tell from afar [porro fantur]," that is, speak from a
distance, "and foretell the truth about things to come."
Now those things above human ken which are revealed by God cannot be
confirmed by human reason, which they surpass as regards the operation
of the Divine power, according to Mk. 16:20, "They . . .
preached everywhere, the Lord working withal and confirming the word
with signs that followed." Hence, thirdly, prophecy is concerned
with the working of miracles, as a kind of confirmation of the
prophetic utterances. Wherefore it is written (Dt.
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."
Reply to Objection 1: These passages speak of prophecy in reference
to the third point just mentioned, which regards the proof of
prophecy.
Reply to Objection 2: The Apostle is speaking there of the
prophetic utterances.
Reply to Objection 3: Those prophets who are described as foolish
and mad are not true but false prophets, of whom it is said (Jer.
3:16): "Hearken not to the words of the prophets that prophesy
to you, and deceive you; they speak a vision of their own heart, and
not out of the mouth of the Lord," and (Ezech. 13:3): "Woe
to the foolish prophets, that follow their own spirit, and see
nothing."
Reply to Objection 4: It is requisite to prophecy that the
intention of the mind be raised to the perception of Divine things:
wherefore it is written (Ezech. 2:1): "Son of man, stand upon
thy feet, and I will speak to thee." This raising of the intention
is brought about by the motion of the Holy Ghost, wherefore the text
goes on to say: "And the Spirit entered into me . . . and He set
me upon my feet." After the mind's intention has been raised to
heavenly things, it perceives the things of God; hence the text
continues: "And I heard Him speaking to me." Accordingly
inspiration is requisite for prophecy, as regards the raising of the
mind, according to Job 32:8, "The inspiration of the Almighty
giveth understanding": while revelation is necessary, as regards the
very perception of Divine things, whereby prophecy is completed; by
its means the veil of darkness and ignorance is removed, according to
Job 12:22, "He discovereth great things out of darkness."
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