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Objection 1: It would seem that a good life is requisite for
prophecy. For it is written (Wis. 7:27) that the wisdom of
God "through nations conveyeth herself into holy souls," and
"maketh the friends of God, and prophets." Now there can be no
holiness without a good life and sanctifying grace. Therefore prophecy
cannot be without a good life and sanctifying grace.
Objection 2: Further, secrets are not revealed save to a friend,
according to Jn. 15:15, "But I have called you friends,
because all things whatsoever I have heard of My Father, I have
made known to you." Now God reveals His secrets to the prophets
(Amos 3:7). Therefore it would seem that the prophets are the
friends of God; which is impossible without charity. Therefore
seemingly prophecy cannot be without charity; and charity is impossible
without sanctifying grace.
Objection 3: Further, it is written (Mt. 7:15): "Beware
of false prophets, who come to you in the clothing of sheep, but
inwardly they are ravening wolves." Now all who are without grace are
likened inwardly to a ravening wolf, and consequently all such are
false prophets. Therefore no man is a true prophet except he be good
by grace.
Objection 4: Further, the Philosopher says (De Somn. et
Vigil. [De Divinat. per Somn. i]) that "if interpretation of
dreams is from God, it is unfitting for it to be bestowed on any but
the best." Now it is evident that the gift of prophecy is from God.
Therefore the gift of prophecy is vouchsafed only to the best men.
On the contrary, To those who had said, "Lord, have we not
prophesied in Thy name?" this reply is made: "I never knew you"
(Mt. 7:22,23). Now "the Lord knoweth who are His" (2
Tim. 2:19). Therefore prophecy can be in those who are not
God's by grace.
I answer that, A good life may be considered from two points of
view. First, with regard to its inward root, which is sanctifying
grace. Secondly, with regard to the inward passions of the soul and
the outward actions. Now sanctifying grace is given chiefly in order
that man's soul may be united to God by charity. Wherefore
Augustine says (De Trin. xv, 18): "A man is not transferred
from the left side to the right, unless he receive the Holy Ghost,
by Whom he is made a lover of God and of his neighbor." Hence
whatever can be without charity can be without sanctifying grace, and
consequently without goodness of life. Now prophecy can be without
charity; and this is clear on two counts. First, on account of their
respective acts: for prophecy pertains to the intellect, whose act
precedes the act of the will, which power is perfected by charity.
For this reason the Apostle (1 Cor. 13) reckons prophecy with
other things pertinent to the intellect, that can be had without
charity. Secondly, on account of their respective ends. For
prophecy like other gratuitous graces is given for the good of the
Church, according to 1 Cor. 12:7, "The manifestation of the
Spirit is given to every man unto profit"; and is not directly
intended to unite man's affections to God, which is the purpose of
charity. Therefore prophecy can be without a good life, as regards
the first root of this goodness.
If, however, we consider a good life, with regard to the passions of
the soul, and external actions, from this point of view an evil life
is an obstacle to prophecy. For prophecy requires the mind to be
raised very high in order to contemplate spiritual things, and this is
hindered by strong passions, and the inordinate pursuit of external
things. Hence we read of the sons of the prophets (4 Kgs.
4:38) that they "dwelt together with " Eliseus, leading a
solitary life, as it were, lest worldly employment should be a
hindrance to the gift of prophecy.
Reply to Objection 1: Sometimes the gift of prophecy is given to a
man both for the good of others, and in order to enlighten his own
mind; and such are those whom Divine wisdom, "conveying itself" by
sanctifying grace to their minds, "maketh the friends of God, and
prophets." Others, however, receive the gift of prophecy merely for
the good of others. Hence Jerome commenting on Mt. 7:22,
says: "Sometimes prophesying, the working of miracles, and the
casting out of demons are accorded not to the merit of those who do
these things, but either to the invoking the name of Christ, or to
the condemnation of those who invoke, and for the good of those who see
and hear."
Reply to Objection 2: Gregory [Hom. xxvii in Ev.] expounding
this passage [Jn. 15:15] says: "Since we love the lofty
things of heaven as soon as we hear them, we know them as soon as we
love them, for to love is to know. Accordingly He had made all
things known to them, because having renounced earthly desires they
were kindled by the torches of perfect love." In this way the Divine
secrets are not always revealed to prophets.
Reply to Objection 3: Not all wicked men are ravening wolves, but
only those whose purpose is to injure others. For Chrysostom says
[Opus Imperf. in Matth., Hom. xix] that "Catholic teachers,
though they be sinners, are called slaves of the flesh, but never
ravening wolves, because they do not purpose the destruction of
Christians." And since prophecy is directed to the good of others,
it is manifest that such are false prophets, because they are not sent
for this purpose by God.
Reply to Objection 4: God's gifts are not always bestowed on those
who are simply the best, but sometimes are vouchsafed to those who are
best as regards the receiving of this or that gift. Accordingly God
grants the gift of prophecy to those whom He judges best to give it
to.
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